BT  695  .3932  1880 
Swedenborg,  Emanuel,  1688- 
1772. 

Angelic  wisdom  concerning 

- =^*=^3 - 


/ 


Presented  to 


BY  THE 

AMERICAN  SWEDENBORG  PRINTING'AND  PUBLISHING  SOCIETY, 

OF  THE  CITY  OF  NEW  YORK. 

Incorporated  A.  D.  1850,  for  the  Printing,  Publishing,  and  Circulating  & 
of  the  Theological  Works  of  Emanuel  Swedenborg, 
for  Charitable  and  Missionary  purposes. 

i’ 

i 


\ 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/angelicwisdomcon00swed_1 


THE  DIVINE  LOVE 


AND 


THE  DIVINE  WISDOM, 


ANGELIC  WISDOM 


CONCERNING 


THE  DIVINE  LOVE 


AND 


THE  DIVINE  WISDOM. 


Translated  from  the  Latin  of 

EMANUEl)  SWEDENBORG, 

Servant  of  the  Lord  Jesus  Christ. 


ORIGINALLY  PUBLISHED  AT  AMSTERDAM  MDCCLXIII. 


FROM  THE  LAST  LONDON  EDITION. 


NEW  YORK : 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY. 


1  88  0. 


Published  by  The  American  Swedenborg  Printing  and  Publishing 
Society,  organized  for  the  purpose  of  Stereotyping ,  Printing,  ana 
Publishing  Uniform  Editions  of  the  Theological  Writings  of  Emanuhi 
Swedenborg,  and  incorporated,  in  ike  State  of  New  York,  a.  d.  1850 


I 

i 


%v 


5}rfrv  -r  ^  1 


Nv  TT\  » 


V "■*' 


PART  I. 

No  Page, 

That  Love  is  tlie  Life  of  Man . 1  1 

That  God  alone,  consequently  the  Lord,  is  Love  itself, 
because  He  is  Life  itself ;  and  that  angels  and  men 

are  recipients  of  Life . 4  2 

That  the  Divine  is  not  in  space .  7  3 

That  God  is  very  Man . 11  5 

That  Esse  and  Existere  in  God-Man  are  distinctly  one.  ...  14  6 

That  in  God-Man  infinite  things  are  distinctly  one  .......  17  7 

That  there  is  one  God-Man,  from  whom  all  things  are. ...  23  8 

That  the  Divine  Essence  itself  is  Love  and  Wisdom .  28  10 

That  the  Divine  Love  is  of  the  Divine  Wisdom,  and  the 

Divine  Wisdom  of  the  Divine  Love .  34  12 

That  the  Divine  Love  and  the  Divine  Wisdom  are  a  sub¬ 
stance  and  a  form .  40  13 

That  the  Divine  Love  and  the  Divine  Wisdom  are  sub¬ 
stance  and  form  in  themselves,  consequently  the  self- 
existing  and  sole-subsistino:  Being .  44  15 

o  o  o 

Th  at  the  Divine  Love  and  the  Divine  Wisdom  cannot 
b-ut  be  and  exist  in  other  beings  or  existences  created 

from  itself . 47  16 

That  all  things  in  the  universe  were  created  from  the 

O  _ 

Divine  Love  and  the  Divine  Wisdom  of  God-Man .  52  17 

That  all  things  in  the  created  universe  are  recipients  of  the 

Divine  Love  and  the  Divine  Wisdom  of  God-Man .  55  18 

That  ail  created  things  in  a  certain  image  represent 

man .  61  21 

That  the  uses  of  all  created  things  ascend  by  degrees  from 
ultimates  to  man,  and  through  man  to  God  the  Creator, 

O  7 

from  whom  they  had  their  origin .  65  22 

That  the  Divine  fills  all  spaces  of  the  universe  without 

space . ...  69  24 

That  the  Divine  is  in  all  time  without  time .  73  26 

That  the  Divine  in  the  greatest  and  least  things  is  the 

same .  77  27 


PART  II. 

T1  lat  the  Divine  Love  and  the  Divine  Wisdom  appear  in 

the  spiritual  world  as  a  sun  .  83  29  y 

That  heat  and  light  proceed  from  the  sun,  which  exists 

from  the  Divine  Love  and  the  Divine  Wisdom .  89  30 


ri 


CONTENTS. 


No  P«jc. 

That  that  sun  is  not  God,  but  that  it  is  the  proceeding 
from  the  Divine  Love  and  the  Divine  Wisdom  of 
God- Man :  in  like  manner  the  heat  and  light  from 

that  sun .  93  32 

That  spiritual  heat  and  spiritual  light,  in  proceeding 
^  from  the  Lord  as  a  sun,  make  one,  as  His  Divine  Love 

and  His  Divine  Wisdom  make  one .  99  33 

That  the  sun  of  the  spiritual  world  appears  in  a  middle 
altitude,  distant  from  the  angels  as  the  sun  of  the 

natural  world  is  distant  from  men .  103  34 

That  the  distance  between  the  sun  and  the  angels  in 

O 

the  spiritual  world  is  an  appearance  according  to  the 
reception  of  the  Divine  Love  and  the  Divine  Wisdom 

by  them .  108  36 

That  the  angels  are  in  the  Lord,  and  the  Lord  in  them ; 
and  that  as  the  angels  are  recipients,  the  Lord  alone  is 

heaven .  113  38 

That  in  the  spiritual  world  the  east  is  where  the  Lord 
appears  as  a  sun,  and  that  the  other  quarters  are  de¬ 
termined  thereby .  119  40 

That  the  quarters  in  the  spiritual  world  do  not  originate 
from  the  Lord  as  a  sun,  but  from  the  angels  according 

to  reception .  124  41 

That  the  angels  constantly  turn  their  faces  to  the  Lord  as 
a  sun,  and  thus  have  the  south  to  the  right,  the  north 

to  the  left,  and  the  west  behind .  129  43 

That  all  the  interiors  both  of  the  minds  and  of  the  bodies 

of  ano-els  are  turned  to  the  Lord  as  a  sun .  135  45 

O 

That  every  spirit,  whatever  be  his  quality,  turns  in  like 

manner  to  his  ruling  love .  140  46 

vThat  the  Divine  Love  and  the  Divine  Wisdom,  which  pro¬ 
ceed  from  the  Lord  as  a  sun,  and  cause  heat  and  light 
in  heaven,  is  the  proceeding  Divine,  which  is  the  Holy 

Spirit .  146  48 

That  the  Lord  created  the  universe  and  all  things  in  it  by 
means  of  the  sun,  which  is  the  first  proceeding  of  the 

Divine  Love  and  the  Divine  Wisdom .  151  50 

That  the  sun  of  the  natural  world  is  pure  fire,  and  there¬ 
fore  dead,  and  since  nature  derives  its  orb-in  from  that 

sun,  that  it  also  is  dead .  157  52 

That  without  two  suns,  the  one  living  and  the  other  dead, 

there  can  be  no  creation .  163  54 

That  the  end  of  creation,  which  is,  that  all  things  may  re¬ 
turn  to  the  Creator,  and  that  there  may  be  conjunction, 
exists  in  its  ultimates .  167  55 

PART  III. 

That  in  the  spiritual  world  there  are  atmospheres,  waters, 
and  earths,  as  in  the  natural  world  ;  but  that  the  former 
are  spiritual,  whereas  the  atter  are  natural .  1 73  57 


CONTENTS. 


v3 

No.  Page. 

That  there  are  degrees  of  love  and  wisdom,  and  thence 

degrees  of  heat  and  light,  and  degrees  of  atmospheres. .  179  b 9 
That  degrees  are  of  two  kinds,  degrees  of  altitude  and 

degrees  of  latitude .  184  60 

That  the  degrees  of  altitude  are  homogeneous,  and  one 
derived  from  another  in  a  series,  like  end,  cause,  and 

effect .  189  63 

That  the  first  degree  is  all  in  all  in  the  subsequent  degrees  195  65 

That  all  perfections  increase  and  ascend  with  degrees  and 

according  to  degrees .  199  66 

That  in  successive  order  the  first  degree  constitutes  the 
highest,  and  the  third  the  lowest;  but  that  in  simul¬ 
taneous  order  the  first  degree  constitutes  the  inmost, 

and  the  third  the  outmost .  205  68 

That  the  ultimate  degree  is  the  complex,  continent,  and 

basis  of  the  prior  degrees .  209  70 

That  the  degrees  of  altitude  in  their  ultimate  are  in  their 

fulness  and  their  power .  217  72 

That  there  are  degrees  of  both  kinds  in  the  greatest  and 

least  of  all  created  things .  222  75 

That  there  are  three  infinite  and  uncreate  degrees  of  altitude 

O  ,  . 

in  the  Lord,  and  three  finite  and  created  degrees  in  man  230  77 

That  these  three  degrees  of  altitude  are  in  every  man  from 
his  birth,  and  may  be  opened  successively,  and  that,  as 
they  are  opened,  a  man  is  in  the  Lord,  and  the  Lord 

in  him .  236  79 

That  spiritual  light  flows  into  a  man  by  three  degrees,  but 
not  spiritual  heat,  except  so  far  as  he  avoids  evils  as 

sins,  and  looks  to  the  Lord .  242  82 

That  if  the  superior  or  spiritual  degree  is  not  opened  in  a 

man,  he  becomes  natural  and  sensual .  248  84 

I.  What  the  natural  man  is,  and  what  the  spiritual 

man .  251  85 

II.  The  quality  of  the  natural  man  in  whom  the  spirit¬ 
ual  degree  is  ODened .  252  86 

III.  The  quality  of  the  natural  man  in  whom  the 
spiritual  degree  is  not  opened,  but  still  not 

shut  .  . .  253  ib. 

IV.  The  quality  of  the  natural  man  in  whom  the  spirit¬ 
ual  degree  is  entirely  shut .  254  87 

Y.  The  difference  between  the  life  of  a  natural  man 

and  the  life  of  a  beast .  255  88 

That  the  natural  degree  of  the  human  mind,  considered 
in  itself,  is  continuous,  but  that  by  correspondence  with 
the  two  superior  degrees,  while  it  is  elevated,  it  appears 

as  if  it  were  discrete .  256  ib. 

That  the  natural  mind,  being  the  tegument  and  conti- 
nent  oi  the  higher  degrees  of  the  human  mind,  is  a 
re-agent,  and  if  the  superior  degrees  are  not  opened, 
it  acts  against  them,  but  if  they  are  opened,  it  acts 
with  them .  260  91 


CONTEXTS. 


Vill 


*That  the  abuse  of  the  faculties  which  are  proper  to  man, 

called  rationality  and  liberty,  is  the  origin  of  evil . 

I.  That  a  bad  man  enjoys  these  two  faculties  as 
well  as  a  good  man . 

II.  That  a  bad  man  abuses  these  faculties  to  confirm 
evils  and  falses,  and  a  good  man  uses  them  to 
confirm  goods  and  truths . 

III.  That  evils  and  falses  when  confirmed  remain, 

and  become  parts  of  a  man’s  love  and  life . 

IV.  That  the  things  which  become  parts  of  a  man’s 

love,  and  thence  of  his  life,  are  communicated 
hereditarily  to  his  offspring . 

V.  That  all  evils  and  consequent  falses,  both  he¬ 

reditary  and  acquired,  reside  in  the  natural 
mind  . 

That  evils  and  falses  are  entirely  opposed  to  goods  and 
truths,  because  evils  and  falses  are  diabolical  and  infer¬ 
nal,  and  goods  and  truths  are  divine  and  heavenly  .... 

I.  That  the  natural  mind,  which  is  in  evils  and 
consequent  falses,  is  a  form  and  image  of  hell  . . 

II.  That  the  natural  mind,  which  is  a  form  or  image 
of  hell,  descends  by  three  degrees . 

III.  That  the  three  decrees  of  the  natural  mind, 

which  is  a  form  and  image  of  hell,  are  opposite 
to  the  three  degrees  of  the  spiritual  mind,  which 
is  a  form  and  image  of  heaven . 

IV.  That  the  natural  mind,  which  is  a  hell,  is  in 

complete  opposition  to  the  spiritual  mind,  which 
is  a  heaven . 

I  hat  all  things  of  the  three  decrees  of  the  natural  mind, 
are  included  in  works,  which  are  performed  by  acts  of 
the  body . 


PART  IV. 

That  the  Lord  from  eternity,  who  is  Jehovah,  created  the 
universe  and  all  things  therein  from  Himself,  and  not 

from  nothing . 

That  the  Lord  from  eternity,  or  Jehovah,  could  not  have 
created  the  universe  and  all  things  therein,  if  He  were 

not  a  man . 

That  the  Lord  from  eternity,  or  Jehovah,  produced  from 
Himself  the  sun  of  the  spiritual  world,  and  from  it 

created  the  universe  and  all  things  therein . . 

That  in  the  Lord  there  are  three  things  which  are  the 
Lord,  the  divine  of  love,  the  divine  of  wisdom,  and 
the  divine  of  use ;  and  that  these  three  are  presented 
in  appearance  out  of  the  sun  of  the  spiritual  world ; 
the  divine  of  love  by  heat,  the  divine  of  wisdom  by 
light,  and  the  divine  of  use  by  the  atmosphere,  which  is 
the  continent . . . .  . . 


No. 

Pags 

264 

93 

266 

ib. 

267 

94 

268 

95 

269 

96 

270 

ib. 

271 

97 

273 

98 

274 

99 

275 

ib. 

276 

101 

277 

ib. 

282 

103 

285 

104 

290 

106 

296 

109 

CONTENTS. 


That  the  atmospheres,  which  are  three  in  both  he  spirit¬ 
ual  and.  natural  worlds,  in  their  ultimates  en  1  in  sub¬ 
stances  and  matters,  like  those  on  the  earth . 

That  in  the  substances  and  rfiatters  of  which  earths  con¬ 
sist,  there  is  nothing  of  the  Divine  in  itself,  but  that 

still  they  are  from  the  Divine  in  itself  . . 

That  all  uses,  which  are  the  ends  of  creation,  are  in  forms, 
and  that  they  receive  their  forms  from  such  substances 

and  matters  as  those  on  the  earth . 

I.  That  in  earths  there, is  an  endeavor  to  produce 

uses  in  forms,  or  forms  of  uses . 

II.  That  there  is  a  certain  image  of  creation  in  all 
forms  of  uses . 

III.  That  there  is  a  certain  image  of  man  in  all  forms 

of  uses . i . 

IV.  That  there  is  a  certain  image  of  infinite  and  eter- 

nal  in  all  forms  of  uses . 


That  all  things  in  the  created  universe,  viewed  from  uses, 
renresent  man  in  an  image ;  and  that  this  testifies  that 

God  is  a  man . 

That  all  things  created  by  the  Lord  are  uses ;  and  that 
they  are  uses  in  the  order,  degree,  and  respect,  in  which 
they  have  relation  to  man,  and  by  man  to  the  Lord 

their  Creator . 

Uses  for  sustaining  the  body .  . 

O  ^  J 

LTses  for  perfecting  the  rational  principle . 

Uses  for  receiving  a  spiritual  principle  from  the 

Lord  . 

That  evil  uses  were  not  created  by  the  Lord,  but  that 
they  originated  together  with  hell . 


I.  What  is  meant  by  evil  uses  on  earth . 

II.  That  all  things  that  are  evil  uses  are  in  hell, 
and  all' that  are  good  uses  in  heaven . 

III.  That  there  is  a  continual  influx  from  the  spirit¬ 
ual  into  the  natural  world . 

IV.  That  influx  from  hell  operates  those  things  that 

are  evil  uses,  in  places  where  those  things  are 
that  correspond . 

V.  That  the  spiritual  ultimate,  separated  from  its 
higher  principle,  operates  this . 

VI.  That  there  are  two  forms  on  which  operation 
takes  place  by  influx,  the  vegetable  and  the 
animal  form . 


VII.  That  both  forms,  as  long  as  they  exist,  receive 
the  means  of  propagation . 

That  the  visible  things  in  the  created  universe  testify, 
that  nature  has  produced  nothing  and  does  produce 
nothing,  but  that  the  Divine  has  produced  and  does 
produce  all  things  from  Himself,  and  through  the  spirit¬ 
ual  world . 


ix 

No.  Pag©. 

302  110 

305  l!2 

307  ib, 

310  113 

313  114 

317  117 

313  ib. 

319  ib. 

327  119 

331  121 

332  ib. 

333  'b. 

336  123 

338  ib. 

339  124 

340  ib. 

341  125 

345  127 

346  128 

347  129 

349  ib. 


CONTENTS. 


PART  V. 

Nj.  Tage* 

That  two  receptacles  and  habitations  for  Himself,  called 
the  will  and  understanding,  have  been  created  and 
formed  by  the  Lord  in  man ;  the  will  for  His  divine 
love,  and  the  understanding:  for  His  divine  wisdom  ....  358  134 

That  the  will  and  understanding,  which  are  the  receptacles 
of  love  and  wisdom,  are  in  the  brains,  in  the  whole  and 
in  every  part  thereof,  and  thence  in  the  body,  in  the 
whole  and  in  every  part  thereof .  3G2  136 

I.  That  love  and  wisdom,  and  hence  the  will 
and  understanding,  constitute  man’s  very 

life . 363  ib. 

II.  That  man’s  life  in  its  principles  is  in  the  brains, 

and  in  its  principiates  in  the  body .  365  137 

III.  That  as  the  life  is  in  its  principles,  such  is  it  in 

the  whole  and  in  every  part .  366  138 

IV.  That  the  life,  by  these  principles,  is  from  every 
part  in  the  whole,  and  from  the  whole  in  every 

part  .  367  139 

V.  That  such  as  the  love  is,  such  is  the  wisdom, 

and  hence  such  is  the  man  .  368  ib. 

That  there  is  a  correspondence  of  the  will  with  the  heart, 

and  of  the  understanding:  with  the  lungs .  371  141 

o  o 

I.  That  all  things  of  the  mind  are  referable  to  the 

will  and  understanding;,  and  all  things  of  the 

O’  o 

body  to  the  heart  and  lungs .  372  ib. 

II.  That  there  is  a  correspondence  of  the  will  and 
understanding  with  the  heart  and  lungs,  and 
thence  a  correspondence  of  all  things  of  the 

mind  with  all  things  of  the  body .  374  142 

MIL  That  the  will  corresponds  to  the  heart .  378  145 

MV.  That  the  understanding  corresponds  to  the 

lungs .  382  147 

V.  That  this  correspondence  may  be  the  means  of 
discovering  many  arcana  concerning  the  will 
and  understanding,  thus  also  concerning  love 

O  O 

and  wisdom .  385  149 

VI.  That  a  man’s  mind  is  his  spirit,  and  that  the 
spirit  is  a  man,  and  that  the  body  is  the  exter¬ 
nal  by  which  the  mind  or  spirit  feels  and  acts 

in  the  world .  386  150 

VII.  That  the  conjunction  of  a  man’s  spirit  with  his 
body  is  by  the  correspondence  of  his  will  and 
understanding  with  his  heart  and  lungs,  and 
their  disjunction  by  the  non-correspondence.  . .  390  151 

That  all  things  that  can  be  known  of  the  will  and  under- 
standing,  or  of  love  and  wisdom,  consequently  all  that 
can  be  known  of  man’s  soul,  may  be  known  from  the 
correspondence  of  the  heart  with  the  will,  and  of  the 
understanding  with  the  lungs . 

O  O 


394 


153 


CONTENTS. 


ri 


No. 

X.  That  love  or  the  will  is  a  man’s  essential  life  . .  399 

II.  That  love  or  the  will  constantly  tends  to  the 
human  form,  and  to  all  things  of  the  human 
form . . . . 400 

III.  That  love  or  the  will  cannot  do  any  thing  by  its 
human  form  without  a  marriage  with  wisdom 

or  the  understanding .  401 

IV.  That  love  or  the  will  prepares  a  house  or  bridal 
apartment  for  a  future  spouse,  which  is  wisdom 

or  the  understanding .  402 

O 

V.  That  love  or  the  will  also  prepares  all  things  in 
its  human  form,  that  it  may  act  conjointly  with 
wisdom  or  the  understanding .  403 

O 

VI.  That  after  the  marriage,  the  first  conjunction  is 
by  the  affection  of  knowing,  whence  comes  the 
affection  of  truth .  404 

VII.  That  the  second  conjunction  is  by  the  affection 
of  understanding,  whence  comes  the  perception 
of  truth .  ib. 

VIII.  That  the  third  conjunction  is  by  the  affection 

of  seeing  truth,  whence  comes  thought  ......  ib. 

IX.  That  love  or  the  will  by  these  three  conjunc¬ 
tions  is  in  its  sensitive  and  active  life . . .  406 

X.  That  love  or  the  will  introduces  wisdom  or  the 
understanding  to  all  things  in  its  house .  408 

XI.  That  love  or  the  will  does  nothing  but  in  con- 

junction  with  wisdom  or  the  understanding  .  . .  409 

XII.  That  love  or  the  will  conjoins  itself  to  wis¬ 
dom  or  the  understanding,  and  causes  wis- 

o 7 


dom  or  the  understanding  to  be  reciprocally 
conjoined  to  it  . .  410 

XIII.  That  wisdom  or  the  understanding,  by  virtue 
of  the  power  given  it  by  love  or  the  will,  may 
be  elevated,  and  receive  the  things  which  are 

of  the  light  of  heaven,  and  perceive  them  ....  413 

XIV.  That  love  or  the  will  can  in  like  manner  be 
elevated,  and  perceive  the  things  which  are  of 


the  heat  of  heaven,  if  it  love  its  spouse  in  that 

degree .  414 

XV.  That  otherwise  love  or  the  will  draws  down 
wisdom  nr  the  understanding  from  its  elevation, 

O  r 

to  act  as  one  with  it .  416 

XVI.  That  love  or  the  will  is  purified  by  wisdom  in 

the  understanding,  if  they  be  elevated  together  419 

XVII.  That  love  or  the  will  is  defiled  in  the  under¬ 
standing,  and  by  it,  if  they  be  not  elevated 
together .  421 


Paga. 

156 

*b. 

157 

ib. 

158 

159 

1G0 

ib. 

162 

163 

164 


ib. 


167 

168 

169 

170 

172 


CONTENTS. 


XU 

N  o.  Page. 

XVIII.  That  love  purified  by  wisdom  in  the  under¬ 
standing  becomes  spiritual  and  celestial .  422  173 

r  ' 

XIX.  That  love  defiled  in  and  by  the  understanding, 

becomes  natural,  sensual,  and  corporeal .  424  174 

XX.  That  the  faculty  of  understanding,  called  ration¬ 
ality,  and  the  faculty  of  acting,  called  liberty, 

still  remain .  425  175 

XXI.  That  spiritual  and  celestial  love  is  love  towards 
the  neighbor,  and  love  to  the  Lord ;  and  that 
natural  and  sensual  love  is  love  of  the  world 
and  love  of  self .  426  176 

XXII.  That  it  is  the  same  with  charity  and  faith  and 
their  conjunction,  as  with  the  will  and  under¬ 
standing  and  their  conjunction .  427  177 

The  nature  of  a  man’s  initiament  at  conception .  432  179 


ANGELIC  WISDOM 


CONCERNING 

THE  DIVINE  LOVE. 


PART  I. 

1.  That  Loye  is  the  Life  of  Man.  Man  is  aware  of 
the  existence,  but  not  of  the  natme,  of  love  He  is  aware  of 
its  existence  from  the  use  of  the  word  in  common  speech, 
as  when  it  is  said,  such  a  one  loves  me,  the  king  loves  his 
subjects  and  subjects  love  then  king,  the  husband  loves  his 
wife  and  the  mother  her  children,  and  vice  versa  •  also  when 
it  is  said  that  this  or  that  person  loves  his  country,  his  fellow- 
citizens,  or  his  neighbor  ;  in  lik~,  manner  when  it  is  said  of 
things  abstracted  from  person,  that  we  love  this  or  that 
thing.  Nevertheless,  though  the  word  love  is  so  universally 
in  the  mouths  of  men,  scarcely  any  one  knows  what  love 
is :  whilst  meditating  on  it,  since  he  cannot  form  any  idea  of 
thought  concerning  it,  he  savs  either  that  it  is  nothing  real,  or 
that  it  is  only  something  that  flows  in  through  the  sight,  hear- 
:n g,  feeling,  and  conversation,  and  thereby  affects  him ;  he  is 
altogether  ignorant  that  it  is  his  very  life,  not  only  the  common 
life  of  his  whole  body,  and  the  common  life  of  all  his  thoughts, 
but  also  the  life  of  all  the  particulars  thereof.  A  wise  man  may 
perceive  this  from  the  following  queries :  If  you  remove  the 
affection  which  is  of  love,  can  you  think  any  thing  ?  and  can 
you  do  any  thing  ?  In  proportion  as  the  affection  which  is  of 
love  grows  cold,  do  not  thought,  speech,  and  action  grow  cold 
also?  and  in  proportion  as  it  is  heated,  are  not  they  also 
heated  ?  But  this  a  wise  man  perceives,  not  from  a  knowledge 
that  love  is  the  life  of  man,  but  from  experience  of  this  fact. 

2.  No  one  knows  what  is  the  life  of  man,  unless  he  knows 
that  it  is  love.  If  this  be  not  known,  one  person  may  believe 
that  the  life  of  man  consists  only  in  feeling  and  in  acting, 
another  in  thinking,  when  nevertheless  thought  is  the  first 
effect  of  life,  and  sensation  and  action  are  the  second.  It  is 
said  that  thought  is  the  first  effect  of  life ;  but  thought  is  of 


2- -5 


ANGELIC  WISDOM  CONCERNING 


different  degrees,  interior  and  more  interior,  also  exterior  and 
more  exterior :  inmost  thought,  which  is  a  perception  of  ends, 
is  actually  the  first  effect  of  life :  but  of  these  hereafter,  when 
the  degrees  of  life  are  treated  of. 

3.  Some  idea  of  love,  as  being  the  life  of  man,  may  be  had 
from  the  heat  of  the  snn  in  the  world,  which,  as  is  well  known, 
is  the  common  life  as  it  were  of  all  vegetation :  from  that  heat, 
when  it  commences  in  the  time  of  spring,  vegetables  of  all  kinds 
shoot  from  the  ground,  are  adorned  with  leaves,  afterwards  with 
flowers,  and  lastly  with  fruit,  and  thus,  as  it  were,  live ;  but 
wdien  the  heat  retires  in  the  autumnal  and  winter  seasons,  they 
are  stripped  of  those  signs  of  their  life,  and  wither.  Similar  is 
the  case  of  love  in  man  ;  for  love  and  heat  mutually  correspond 
to  each  other ;  wherefore  also  love  is  warm. 

4.  That  God  alone,  consequently  the  Lord,  is  Love 

ITSELF,  BECAUSE  He  IS  LlFE  ITSELF  ;  AND  THAT  ANGELS  AND 

men  are  recipients  of  Life.  This  will  be  abundantly  illus¬ 
trated  in  the  treatises  on  Divine  Providence  and  on  Life; 
we  shall  here  only  observe,  that  the  Lord,  who  is  the  God  of 
the  universe,  is  uncreate  and  infinite,  whereas  man  and  angel 
is  created  and  finite ;  and  because  the  Lord  is  uncreate  and 
infinite,  He  is  Being  [Esse]  Itself,  which  is  called  Jehovah, 
and  He  is  Life  Itself  or  Life  in  Himself.  From  the  uncreate, 
infinite,  Esse  Itself  and  Life  Itself,  no  being  can  be  immedi¬ 
ately  created,  because  the  Divine  is  one  and  not  divisible ;  but 
from  created  and  finite  substances,  so  formed  that  the  Divine 
may  be  in  them,  beings  may  be  created.  Since  men  and  angels 
are  such  beings,  they  are  recipients  of  life ;  wherefore  if  any 
man  suffers  himself  to  be  so  far  misled,  as  to  think  that  he  is 
not  a  recipient  of  life,  but  life  itself,  he  cannot  be  withheld  from 
thinking  himself  a  god.  Man’s  feeling  as  if  he  were  life  it¬ 
self,  and  thence  believing  it,  is  grounded  in  fallacy ;  for  in  the 
instrumental  cause,  the  principal  cause  is  no  otherwise  per¬ 
ceived  than  as  one  with  it.  That  the  Lord  is  Life  in  Himself, 
He  Himself  teaches  in  John:  “As  the  Father  hath  life  in 
Himself,  so  hath  He  given  to  the  Son  to  have  life  in  Llimself,” 
v.  26;  and  “that  He  is  the  Life,”  John  xi.  25;  xiv.  6.  How 
since  life  and  love  are  one,  as  appears  from  what  has  been  said 
above,  n.  1,  2,  it  follows  that  the  Lord,  being  Life  Itself,  is 
Love  Itself. 

5.  But  in  order  that  this  matter  may  be  rightly  appre¬ 
hended,  it  is  necessary  to  be  known,  that  the  Lord,  being  love 
in  its  very  essence,  that  is,  divine  love,  appears  betore  the  angels 
in  heaven  as  a  sun ;  and  that  heat  and  light  proceed  from  that 
sun ;  and  that  the  heat  thence  proceeding,  in  its  essence,  is 
love,  and  the  light  thence  proceeding,  in  its  essence,  is  wisdom ; 
and  that  in  proportion  as  the  angels  are  recipients  of  that  spi¬ 
ritual  heat  and  light,  they  are  loves  and  wisdoms  ;  not  loves  and 

2 


THE  DIVINE  LOVE. 


wisdoms  from  themselves,  hut  from  the  Lord.  This  spiritual 
heat  and  spiritual  light  not  only  descend  by  influx  into  angels 
and  affect  them,  but  also  into  men,  and  affect  them,  altogether 
in  proportion  as  they  become  recipients  ;  and  they  become  reci¬ 
pients  according  to  their  love  of  the  Lord,  and  their  love  to¬ 
wards  the  neighbor.  This  sun,  or  divine  love,  cannot  create 
any  one  immediately  from  itself  by  its  heat  and  light ;  for 
in  that  case  he  would  be  love  in  its  essence,  or  the  Lord 
Himself;  but  it  can  create  beings  from  substances  and  mate¬ 
rials  so  formed  as  to  be  capable  of  receiving  its  heat  and  light ; 
comparatively  as  the  sun  of  this  world  cannot,  by  its  heat  and 
light,  immediately  produce  germination  in  the  earth ;  but  it 
can  produce  it  from  earthy  materials,  in  which  it  may  be  pre¬ 
sent  by  its  heat  and  light,  and  give  vegetation.  That  the  divine 
love  of  the  Lord  appears  as  a  sun  in  the  spiritual  world,  and 
that  spiritual  heat  and  spiritual  light  proceed  therefrom,  whence 
the  angels  have  their  love  and  wisdom,  may  be  seen  in  the  work 
On  Heaven  and  Hell,  n.  116  to  140. 

6.  Since  therefore  a  man  is  not  life,  but  a  recipient  of  life, 
it  follows  that  the  conception  of  a  man  from  his  father  is  not  a 
conception  of  life,  but  only  of  the  first  and  purest  form  recep- 
tible  of  life,  to  which,  as  a  stamen  or  beginning,  substances  and 
matters  are  successively  added  in  the  womb,  in  forms  adapted 
to  the  reception  of  life  in  their  order  and  degree. 

7.  That  the  Divine  is  not  in  space.  That  the  Divine 
or  God  is  not  in  space,  although  He  is  omnipresent,  and  pre¬ 
sent  with  every  man  in  the  world,  and  every  angel  in  heaven, 
and  every  spirit  under  heaven,  cannot  be  comprehended  by  any 
merely  natural  idea,  but  it  may  by  a  spiritual  idea.  The  reason 
why  it  cannot  be  comprehended  by  a  natural  idea,  is,  because 
there  is  space  in  such  idea;  for  it  is  formed  of  such  things  as 
are  in  the  material  world,  in  all  and  every  one  of  which,  that 
are  seen  with  the  eyes,  there  is  space.  Every  thing  in  that 
world,  both  great  and  small,  has  relation  to  space ;  every  thing 
that  has  length,  breadth,  and  height,  has  the  same  relation ;  in 
a  word,  space  is  connected  with  every  measure,  figure,  and  form 
that  exists  in  the  world  of  matter.  Wherefore  it  is  said,  that 
it  cannot  be  comprehended  by  any  merely  natural  idea,  that  the 
Divine  is  not  in  space,  when  it  is  said  that  the  Divine  is  every 
where,  nevertheless,  a  man  may  comprehend  this  by  natural 
thought,  if  he  will  only  admit  into  such  thought  somewhat  of 
spiritual  light ;  wherefore,  first  of  all,  something  shall  be  said 
concerning  spiritual  ideas  and  the  thought  thence  derived.  A 
spiritual  idea  does  not  derive  any  thing  from  space,  but  it  de¬ 
rives  every  thing  appertaining  to  it  from  state.  State  is  predi¬ 
cated  of  love,  of  life,  of  wisdom,  of  the  affections,  of  the  joys 
thence  derived  ;  in  general  of  good  and  of  truth.  An  idea  truly 
spiritual  concerning  those  things  has  nothing  in  common  witn 

3 


r — 10 


ANGELIC  WISDOM  CONCERNING 


space,  being  superior  thereto,  and  seeing  the  ideas  of  space 
under  it,  as  heaven  sees  the  earth.  But  whereas  angels  and 
spirits  see  with  their  eyes  in  the  same  manner  as  men  do,  and 
objects  cannot  be  seen  but  in  space,  therefore  in  the  spiritual 
world,  where  spirits  and  angels  are,  there  appear  spaces  like  the 
spaces  on  earth,  which,  nevertheless,  are  not  spaces  but  appear¬ 
ances  ;  for  they  are  not  fixed  and  stationary  as  on  earth ;  they 
may  be  lengthened  and  shortened,  changed  and  varied ;  and, 
as  they  cannot  be  determined  by  measure,  they  cannot  in  that 
world  be  comprehended  by  any  natural  idea,  but  only  by  a 
spiritual  idea,  which  is  no  other  concerning  distances  of  space, 
than  as  concerning  distances  of  good  or  distances  of  truth,  which 
are  affinities  and  similitudes  according  to  their  states. 

8.  Hence  it  may  appear,  that  a  man  cannot  comprehend  that 
the  Divine  is  every  where,  and  yet  not  in  space,  from  a  merely 
natural  idea ;  and  yet  that  angels  and  spirits  clearly  compre¬ 
hend  this  ;  consequently  that  a  man  also  may,  if  he  will  admit 
something  of  spiritual  light  into  his  thought.  The  reason  why 
a  man  may  comprehend  it  is,  because  his  body  does  not  think, 
but  his  spirit ;  thus  not  his  natural  but  his  spiritual  [part]. 

9.  But  the  reason  why  many  do  not  comprehend  this  is,  be¬ 
cause  they  love  what  is  natural,  and  therefore  will  not  elevate 
the  thoughts  of  their  understandings  into  spiritual  light;  and 
those  who  will  not,  cannot  think  even  of  God  but  from  space ; 
and  to  think  of  God  from  space  is  to  think  of  the  extense  of 
nature.  This  is  expedient  to  be  premised,  because  without  a 
knowledge  and  some  perception  that  the  Divine  is  not  in  space, 
nothing  can  be  understood  concerning  the  divine  life,  which  is 
love  and  wisdom,  here  treated  of ;  and  therefore  very  little,  if 
any  thing,  concerning  the  divine  providence,  omnipresence,  om¬ 
niscience,  omnipotence,  infinity,  and  eternity,  which  are  to  be 
treated  of  in  their  series. 

10.  It  has  been  said,  that  in  the  spiritual  world  spaces  ap¬ 
pear  equally  as  in  the  natural  world,  consequently  also  dis¬ 
tances  ;  but  that  they  are  appearances  according  to  spiritual 
affinities,  which  are  of  love  and  wisdom,  or  of  good  and  truth. 
Hence  it  is  that  the  Lord,  although  He  is  in  the  heavens  with 
the  angels  every  where,  nevertheless  appears  high  above  them 
as  a  sun  ;  and  whereas  the  reception  of  love  and  wisdom  con¬ 
stitutes  affinity  with  Him,  therefore  those  heavens  appear  nearer 
to  Him  where  the  angels  are  in  a  nearer  affinity  from  reception, 
than  where  they  are  in  a  more  remote  affinity.  Hence  also  it 
is,  that  the  heavens,  which  are  three,  are  distinct  from  each 
other,  and  in  like  manner  the  societies  of  each  heaven ;  also 
that  the  hells  under  them  are  remote  according  to  their  rejec¬ 
tion  of  love  and  wisdom.  Similar  is  the  case  with  man,  in 

* 

whom  and  with  whom  the  Lord  is  present  in  the  universal  ter¬ 
restrial  globe ;  and  this  solely  because  the  Lord  is  not  in  space* 
4 


THE  DIVINE  LOVE. 


11,  12 


li. 


That  God  is  very  Man.  In  all  the  heavens  there  is 
no  other  idea  of  God  than  that  of  a  Man:  the  reason  is,  be¬ 
cause  heaven  in  the  whole,  and  in  part,  is  in  form  as  a  man, 
and  the  Divine,  which  is  with  the  angels,  constitutes  heaven ; 
and  thought  proceeds  according  to  the  form  of  heaven ;  where¬ 
fore  it  is  impossible  for  the  angels  to  think  of  God  otherwise : 
hence  it  is  that  all  those  in  the  world  who  are  in  conjunction 
with  heaven,  think  in  like  manner  of  God,  when  they  think 


inwardly  in  themselves,  or  in  their  spirit.  Since  God  is  a  Man, 
all  angels  and  all  spirits  are  men  in  a  perfect  form :  this  is  a 
consequence  of  the  form  of  heaven,  which  in  its  greatest  and 
least  parts  is  like  itself.  That  heaven  in  the  whole,  and  in 
every  part,  is  in  form  as  a  man,  may  be  seen  in  the  work  On 
Heaven  and  Hell,  n.  59  to  86;  and  that  thoughts  proceed 
according  to  the  form  of  heaven,  n.  203,  201.  That  men  were 
created  after  the  image  and  likeness  of  God,  is  known  from 
Genesis  i.  26,  27  ;  also  that  God  was  seen  as  a  Man  by  Abraham 
and  others.  The  ancients,  from  the  wise  to  the  simple,  thought 
no  otherwise  of  God  than  as  of  a  Man,  and  at  length,  when 
they  began  to  worship  a  plurality  of  gods,  as  at  Athens  and 
Home,  they  worshiped  them  all  as  men.  AYhat  has  been  said 
mav  be  illustrated  bv  the  following  extract  from  a  small  treatise, 
published  some  time  ago :  “  The  Gentiles,  particularly  the 
Africans,  who  acknowledge  and  worship  one  God  the  Creator 
of  the  universe,  entertain  an  idea  of  God  as  of  a  Man,  and 
sav  that  no  one  can  have  any  other  idea  of  God.  When  they 

t/  t/  t/ 

hear  that  many  form  an  idea  of  God  as  of  a  little  cloud  in  the 


midst  of  the  universe,  thev  ask  where  such  are ;  and  when  it 

J  7 

is  said  that  there  are  such  among  Christians,  they  deny  that  it 
is  possible ;  but  in  reply  it  is  shewn,  that  some  Christians  con¬ 
ceive  such  an  idea  from  this  circumstance,  that  God  in  the 
Word  is  called  a  spirit,  and  of  a  spirit  they  think  no  otherwise 
than  as  of  a  thin  cloud,  not  knowing  that  every  spirit  and  every 
angel  is  a  man.  Nevertheless  examination  was  made,  whether 
their  spiritual  idea  was  similar  to  their  natural  idea,  and  it  was 
found  that  with  those  who  interiorly  acknowledge  the  Lord  as 
the  God  of  heaven  and  earth  it  was  not  similar.  I  heard  a  cer¬ 
tain  presbyter  of  the  Christians  say,  that  no  one  can  have  any 
idea  of  a  Divine  Humanity ;  and  I  saw  him  carried  about  to 
various  nations,  successivelv  to  such  as  were  more  and  mors 
interior,  and  from  them  to  their  heavens,  and  lastly  to  the 
Christian  heaven,  and  every  where  there  was  a  communication 
of  their  interior  perception  of  God :  and  he  observed  that  they 
had  no  other  idea  of  God  than  the  idea  of  a  Mail,  which  is  the 
same  with  the  idea  of  a  Divine  Humanity.” 

12.  The  idea  of  the  common  people  in  the  Christian  world 
concerning  God  is  as  of  a  Man,  because  God  is  called  a  Person 
m  the  Athanasian  doctrine  of  the  Trinity :  but  those  who  are 


o 


B 


12—15 


ANGELIC  WISDOM  CONCERNING 


wiser  than  the  common  people  pronounce  God  to  he  invisible; 
for  they  are  not  able  to  comprehend  how  God,  as  a  Man,  could 
have  created  heaven  and  earth,  and  fill  the  universe  with  His 
presence,  with  other  particulars,  which  cannot  be  rightly  ap¬ 
prehended  so  long  as  man  is  ignorant  that  the  Divine  is  not  in 
space.  But  those  who  approach  the  Lord  alone,  think  of  a 
Divine  Humanity,  and  therefore  of  God  as  a  Man. 

IT.  The  great  importance  of  having  a  just  idea  of  God, 
appears  from  this  consideration,  that  the  idea  of  God  consti¬ 
tutes  the  inmost  thought  of  all  those  who  have  any  religion ;  for 
all  things  of  religion  and  divine  worship  have  respect  to  God : 
and  as  God  is  universally  and  particularly  in  all  things  of  reli¬ 
gion  and  of  worship,  therefore,  unless  there  be  a  just  idea  of 
God,  no  communication  is  possible  with  the  heavens :  hence  it 
is,  that  in  the  spiritual  world  every  nation  has  its  place  accord¬ 
ing  to  its  idea  of  God  as  a  Man ;  for  in  this  and  in  no  other 
is  the  idea  of  the  Lord.  That  the  state  of  every  man’s  life 
after  death  is  according  to  the  idea  of  God  which  he  has 
confirmed  in  himself,  appears  manifestly  from  the  reverse  of 
the  proposition ;  namely,  that  tiie  negation  of  God  constitutes 
hell,  and,  in  the  Christian  world,  the  negation  of  the  Lord’s 
Divinity. 

14.  That  Esse  and  Existere*  in  God-Man  are  dis¬ 
tinctly  one.  Where  there  is  Esse,  there  is  also  Existere : 
one  is  not  possible  without  the  other ;  for  Esse  is  by  Existere, 
and  not  without  it.  Reason  comprehends  this,  when  it  thinks 
whether  there  can  be  any  Esse  which  does  not  Exist,  and  whe¬ 
ther  there  can  be  anv  Existere  but  from  an  Esse ;  and  as  the 
one  has  place  with  and  not  without  the  other,  it  follows  that 
they  are  one,  but  distinctly  one.  They  are  distinctly  one,  as  is 
the  case  with  love  and  wisdom  ;  for  love  also  is  Esse  and  wisdom 
Existere,  since  love  does  not  exist  but  in  wisdom,  nor  wisdom 
but  from  love  ;  wherefore,  when  love  is  in  wisdom  then  it  exists. 
These  two  are  such  a  one ,  that  they  may  be  distinguished  indeed 
in  thought,  but  not  in  act :  and  as  they  are  distinguishable  in 
thought,  but  not  in  act,  therefore  it  is  said  they  are  distinctly 
one.  Esse  and  Existere  in  God-Man  are  also  distinctly  one,  as 
soul  and  body :  the  soul  does  not  exist  without  its  body,  nor 
the  body  without  its  soul.  The  divine  soul  of  God-man  is 
understood  by  the  divine  Esse,  and  His  divine  body  by  the 
divine  Existere.  To  think  that  the  soul  can  exist  and  exercise 
thought  and  wisdom  without  the  body,  is  an  error  proceeding 
from  fallacies  :  the  soul  of  every  man  is  in  a  spiritual  body,  after 
it  has  put  off  the  material  coverings  wThich  it  carried  about  with 
it  in  the  world. 

15.  An  Esse  is  not  an  Esse  unless  it  exists,  because  it  is 


*  To  be  and  to  exist 


THE  DIVINE  LOVE. 


15 — 19 


not  in  a  form ;  and  what  is  not  in  a  form  has  no  quality,  and 
what  has  no  quality  is  nothing.  Whatever  exists  from  an  Esse, 
makes  one  with  the  Esse,  because  it  is  from  the  Esse  :  hence 
there  is  a  uniting  into  one  ;  and  hence  one  is  the  other’s  mu¬ 
tually  and  reciprocally,  and  one  is  all  in  all  in  the  other  as  in 
itself. 

16.  Hence  it  may  appear  that  God  is  a  Man,  and  that 
thereby  He  is  a  God  existing ;  not  existing  from  Himself,  but 
in  Himself.  He  who  exists  in  Himself  is  God,  from  whom  all 
tinners  are. 

17.  That  in  God-Man  infinite  things  are  distinctly  one. 
It  is  well  known  that  God  is  infinite,  for  He  is  called  infinite  ; 
but  He  is  called  infinite  because  He  is  infinite.  He  is  not  in¬ 
finite  by  virtue  of  this  alone,  that  He  is  real  Esse  and  Existere 
in  Himself,  but  because  infinite  things  are  in  Him  :  an  in¬ 
finite  without  infinite  things  in  Himself  is  not  infinite  but  as 
to  the  bare  name.  Infinite  things  in  Him  cannot  be  said  to  be 
infinitely  many,  nor  infinitely  all,  because  of  the  natural  idea 
of  many  and  all ;  for  the  idea  of  infinitely  many  is  limited,  and 
the  idea  of  infinitely  all,  although  unlimited,  is  derived  from 
limited  things  in  the  universe  :  wherefore  since  man’s  ideas  are 
natural,  he  cannot  by  any  sublimation  and  approximation  come 
to  a  perception  of  the  infinite  things  in  God  ;  but  an  angel, 
whose  ideas  are  spiritual,  may  by  sublimation  and  approxima¬ 
tion  be  elevated  above  the  degree  of  a  man,  but  yet  not  to  the 
tiling  itself. 

O 


18.  That  there  are  infinite  things  in  God,  any  one  may 
affirm  in  himself  who  believes  that  God  is  a  Man  ;  and  that 
being  a  Man,  He  has  a  body  and  every  thing  belonging  to  it ; 
thus  that  He  has  a  face,  a  breast,  an  abdomen,  loins,  and  feet ; 
for  without  these  He  would  not  be  a  man  ;  and  that  having 
these,  He  has  also  eyes,  ears,  nostrils,  a  mouth,  and  a  tongue  ; 
and  also  the  organs  that  are  within  a  man,  as  the  heart  and 
lungs  and  their  dependencies  ;  all  which,  taken  together,  are 
what  make  a  man  to  be  a  man.  In  created  man  those  things 
are  many,  and,  in  their  contextures,  innumerable  ;  but  in  God- 
Man  they  are  infinite,  there  being  nothing  wanting ;  whence 
He  has  infinite  perfection.  A  comparison  is  made  between  un¬ 
created  Man,  who  is  God,  and  created  man,  because  God  is  a 
Man,  and  it  is  said  by  Him  in  the  first  chapter  of  Genesis, 
that  man  in  this  world  was  “  created  after  His  image  and  ac¬ 
cording  to  Ilis  likeness.”  i.  26,  27. 

19.  That  there  are  infinite  things  in  God  appears  more  mani¬ 
festly  to  the  angels  from  the  heavens  in  which  they  are.  The 
universal  heaven,  consisting  of  myriads  of  myriads  of  angels,  in 
its  universal  form  is  as  a  man ;  so  also  are  all  the  societies  in 
neaven,  great  and  small :  hence  also  an  angel  is  a  man  ;  for  an 
angel  is  a  heaven  in  its  least  form.  That  this  is  the  case  may 


7 


10  -23  ANGELIC  WISDOM  CONCERNING 

be  seen  in  tlie  work  On  Heaven  and  Hell,  n.  51  to  87.  The 
form  of  heaven  in  the  whole,  in  part,  and  individually,  is  such 
by  virtue  of  the  Divine  which  the  angels  receive ;  for  in  propor¬ 
tion  as  an  angel  receives  of  the  Divine,  in  the  same  proportion 
he  is  in  perfect  form  a  man :  hence  it  is  that  the  angels  are  said 
to  be  in  God,  and  God  in  them,  also  that  God  is  ail  in  all  with 
them.  It  is  impossible  to  describe  the  innumerable  things  in 
heaven ;  and  as  the  Divine  constitutes  heaven,  and  consequently 
those  ineffably  many  things  are  from  the  Divine,  it  is  evident 
that  there  are  infinite  things  in  Yerv  Man,  who  is  God. 

20.  The  same  conclusion  may  be  formed  from  the  created 
universe,  when  it  is  regarded  with  a  view  to  uses  and  their  cor¬ 
respondences  :  but  before  this  can  be  understood,  some  things 
must  be  premised  by  way  of  illustration. 

21.  Since  in  God-Man  there  are  infinite  things,  which  ap¬ 
pear  in  the  heavens,  in  angels,  and  in  men,  as  in  a  mirror,  and 
since  God-Man  is  not  in  space,  as  was  shown  above,  n.  7,  8,  9, 
10,  it  may  in  some  degree  be  seen  and  comprehended,  how 
God  may  be  omnipresent,  omniscient,  and  all-provident ;  and 
how  as  a  Man  He  could  create  all  things,  and  can  as  a  Man 
preserve  the  things  created  from  Himself  in  their  order  to 
eternity. 

22.  That  infinite  things  are  distinctly  one  in  God-Man, 
may  also  appear  evident  in  man  as  in  a  mirror.  In  man  there 
are  many  and  innumerable  things,  as  was  said  above,  but  still 
a  man  perceives  them  as  o'ne  :  he  does  not  from  sense  know  any 
thing  of  his  brain,  his  heart  and  lungs,  his  liver,  spleen,  and 
pancreas ;  nor  of  the  innumerable  things  in  his  eyes,  ears, 
tongue,  stomach,  organs  of  generation,  and  the  rest ;  and  as 
he  does  not  know  these  things  from  sense,  he  is  to  himself  as  a 
one.  The  reason  is,  because  all  those  things  are  in  such  a  form, 
that  no  one  of  them  can  be  wanting ;  for  he  is  a  form  recipient 
of  life  from  God-Man,  as  was  shown  above,  n.  4,  5,  6.  The 
order  and  connection  of  all  in  such  a  form  produces  a  sense, 
and  an  idea,  as  if  they  were  not  many  and  innumerable  things, 
but  a  one.  Hence  it  may  be  concluded,  that  the  many  and  in¬ 
numerable  things,  which  constitute  in  man  as  it  were  a  one,  in 
Yery  Man,  who  is  God,  are  distinctly,  yea,  most  distinctly  one. 

23.  That  there  is  one  God-Man,  from  whom  all  things 
are.  All  the  principles  of  human  reason  agree,  and  as  it 
were  concentre  in  this,  that  there  is  one  God,  the  Creator  of 
the  universe ;  wherefore  a  reasonable  man,  by  virtue  of  the 
common  principle  of  understanding,  thinks  no  otherwise,  and  can 
think  no  otherwise.  Tell  any  man  of  sound  reason,  that  there 
are  two  creators  of  the  universe,  and  you  will  find  in  yourself 
a  repugnance  thence  arising,  and  possibly  from  the  bare  sound 
of  the  words  in  your  ear :  whence  it  is  evident  that  all  the  prin¬ 
ciples  of  human  reason  join  and  concentre  in  this,  that  God 

8 


THE  DIVINE  LOVE. 


23—25 


is  one.  There  are  two  causes  why  this  is  so.  Firstly ,  the 
faculty  of  thinking  rationally,  viewed  in  itself,  is  not  man’s, 
but  God’s  in  man  :  on  this  faculty  depends  human  reason  in  its 
common  [ground],  and  this  common  [ground]  causes  it  to  see 
as  from  itself  that  God  is  one.  Secondly ,  a  man,  by  means  of 
that  faculty,  either  is  in  the  light  of  heaven,  or  derives  the 
common  [ground]  of  his  thought  therefrom  and  it  is  a  uni¬ 
versal  of  the  light  of  heaven  that  God  is  one.  The  case  is 
otherwise  if  a  man,  by  that  faculty,  has  perverted  the  lower  parts 
of  his  understanding :  such  a  one  indeed  possesses  the  faculty, 
but  by  the  intorsion  of  the  lower  parts  he  turns  it  another  way, 
and  his  reason  becomes  unsound. 

2d.  Every  man,  although  he  is  ignorant  of  it,  thinks  of  a 
collective  body  of  men  as  of  a  single  man ;  wherefore  also  he 
immediately  perceives  what  is  meant  when  it  is  said,  that  a  king 
is  the  head,  and  his  subjects  the  body ;  also  when  it  is  said, 
that  this  or  that  person  is  such  and  such  in  the  common  body, 
that  is,  in  the  kingdom.  The  case  is  the  same  with  the  spiritual 
body  as  with  the  civil  body :  the  spiritual  body  is  the  church  ; 
its  head  is  God-Man.  Hence  it  is  evident  how  in  this  perception 
the  church  would  appear  as  a  man,  if  one  God,  the  Creator 
and  Sustainer  of  the  universe,  were  not  thought  of,  but  in¬ 
stead  of  one,  several.  It  would  appear  in  that  perception  like 
one  body  with  several  heads,  consequently  not  like  a  man,  but 
like  a  monster.  If  it  should  be  said,  that  those  heads  have  one 
essence,  and  that  thereby  they  all  together  make  one  head,  no 
other  idea  can  thence  result,  but  the  idea  either  of  one  head 
with  several  faces,  or  of  several  heads  with  one  face  ;  conse¬ 
quently  the  church  in  such  perception  would  be  presented  as 
deformed ;  when  nevertheless  one  God  is  the  head,  and  the 
church  is  the  body,  which  acts  from  the  control  of  the  head, 
and  not  from  itself,  as  is  also  the  case  in  man.  Hence  also  it 
is,  that  there  is  only  one  king  in  a  kingdom :  for  more  than 
one  would  distract  it,  whereas  one  may  preserve  in  it  unity. 

25.  The  case  would  be  similar  in  the  church  dispersed  over 
the  whole  world,  which  is  called  a  communion,  because  like  one 
body  it  is  under  one  head.  It  is  well  known,  that  the  head 
governs  and  controls  the  body  under  it ;  for  the  understanding 
and  the  will  reside  in  the  head,  and  the  body  is  acted  on  from 
the  understanding  and  the  will,  insomuch  that  the  body  is  no¬ 
thing  but  obedience.  The  body  cannot  act  at  all  but  from  the 
understanding  and  will  in  the  head ;  nor  can  the  man  of  the 
church  act  at  all  but  from  God.  It  appears  as  if  the  body  acted 
from  itself,  as  if  the  hands  and  feet  in  acting  moved  of  them¬ 
selves,  and  as  if  the  mouth  and  tongue  in  speaking  vibrated  of 
themselves,  when  nevertheless  they  do  not  in  the  least  do  so  of 
themselves,  but  from  the  affection  of  the  will  and  the  conse¬ 
quent  thought  of  the  understanding  in  the  head.  Think  then 


25—29 


ANGELIC  WISDOM  CONCERNING 


if  one  body  bad  several  beads,  and  eacb  bead  were  at  liberty  to 
determine  itself  from  its  own  understanding  and  its  own  will, 
whether  the  body  could  subsist :  unanimity,  such  as  has  place 
under  one  bead,  is  in  this  case  impossible.  As  it  is  in  the 
church,  so  it  is  in  the  heavens,  which  consist  of  myriads  of 
myriads  of  angels :  unless  all  and  every  one  of  them  had  re¬ 
spect  to  one  God,  they  would  fall  away  from  one  another,  and 
heaven  would  be  dissolved :  wherefore,  if  an  angel  of  heaven 
only  thinks  of  a  plurality  of  Gods,  he  is  immediately  separated ; 
for  he  is  cast  to  the  uttermost  boundary  of  heaven,  and  falls 
down. 

26.  Since  the  universal  heaven,  and  all  things  therein,  have 
relation  to  one  God,  therefore  the  speech  of  the  angels  is  such, 
that  by  a  certain  agreeing  harmony  flowing  from  the  agreeing 
harmony  of  heaven,  it  terminates  in  one  :  an  indication  that  it 
is  impossible  for  them  to  think  of  more  than  one  God  ;  for  their 
speech  proceeds  from  their  thought. 

27.  What  person  of  sound  reason  does  not  perceive,  that 
the  Divine  is  not  divisible  ;  also,  that  a  plurality  of  Infinites, 
Uncreates,  Onmipotents,  and  Gods,  is  not  possible  ?  If  an¬ 
other,  who  has  no  reason,  should  say  that  several  Infinites, 
Uncreates,  Onmipotents,  and  Gods  are  possible,  provided  they 
have  the  same  essence,  and  that  thereby  there  is  one  infinite, 
uncreate,  omnipotent  God — is  not  one  and  the  same  essence 
one  and  the  same  identity  ?  and  one  and  the  same  identity  is 
not  communicable  to  many.  If  it  should  be  said  that  one  is 
from  the  other,  then  he  that  is  from  the  other  is  not  God  in 
Himself;  and  nevertheless  God  in  Himself  is  the  God  from 
whom  all  things  are.  See  above,  n.  16. 

28.  That  the  Divine  Essence  itself  is  Love  and  Wis¬ 
dom.  If  you  collect  together  all  the  things  that  you  know, 
and  place  them  under  the  intuition  of  your  mind,  and  inquire 
in  some  elevation  of  spirit  what  is  the  universal  of  them  all, 
you  cannot  conclude  otherwise  than  that  it  is  love  and  wisdom ; 
for  these  two  principles  are  the  essentials  of  all  things  of  the 
life  of  man  :  all  things  civil,  moral,  and  spiritual,  belonging 
to  him,  depend  upon  these  two,  and  without  these  two  they 
are  nothing.  Similar  is  the  case  with  all  things  of  the  life 
of  man  in  his  compound  state,  which  is,  as  wras  before  said,  a 
greater  or  less  society,  a  kingdom  or  empire,  the  church,  and 
also  the  angelic  heaven.  Take  away  from  them  love  and  wisdom, 
and  think  whether  they  are  any  thing,  and  you  will  discover 
that  without  these,  as  grounds  of  their  existence,  they  are 
nothing. 

29.  That  in  God  there  is  love,  and  at  the  same  time  wisdom, 
in  their  very  essence,  cannot  be  denied  by  any  one ;  for  B  e 
loves  all  from  love  in  Himself,  and  leads  all  from  wisdom  in 
Himself.  The  created  universe  also,  viewed  from  a  principle  of 

10 


THE  DIVINE  LOVE. 


29 — 33 


order,  is  so  full  of  wisdom  grounded  in  love,  that  it  may  be 
said  that  ah  things  in  the  complex  are  wisdom  itself :  for  inde- 
finite  things  are  in  such  order,  successively  and  simultaneously, 
that  taken  together  they  make  one  :  it  is  on  this  account,  and 
no  other,  that  they  are  capable  of  being  held  together  and  pre¬ 
served  perpetually. 

30.  In  consequence  of  the  Divine  Essence  Itself  being 
love  and  wisdom,  man  has  two  faculties  of  life,  from  one  of 
which  he  has  his  understanding,  and  from  the  other  his  will. 
The  faculty  from  which  he  has  his  understanding,  derives  all  it 
has  from  the  influx  of  wisdom  from  God ;  and  the  faculty  from 
which  he  has  his  will,  derives  all  it  has  from  the  influx  of  love 
from  God./  Man's  not  being  justly  wise,  and  not  exercising  his 
love  justly,  does  not  take  away  the  faculties,  but  only  closes 
them  up  inwardly :  and  so  long  as  it  closes  them  up  inwardly, 
the  understanding  is  indeed  called  understanding,  and  the  will 
is  called  will,  but  yet  essentially  they  are  not  so :  wherefore  if 


those  faculties  were  taken  away,  all  that  is  human  would  perish, 
which  consists  in  thinking  and  in  speaking  from  thought,  and 
in  willing  and  in  acting  from  will.  /Hence  it  is  evident,  that 
the  Divine  resides  with  man  in  those  two  faculties,  which  are 
the  faculty  of  being  wise,  and  the  faculty  of  loving  /that  is,  in 
the  ability.  That  in  man  there  is  a  power  of  loving,  although 
he  is  not  wise  and  does  not  love  as  he  might,  has  been  made 
known  to  me  by  much  experience,  wrhich  you  may  see  abun¬ 
dantly  elsewhere. 

/  31.  In  consequence  of  the  Divine  Essence  Itself  being  love 
and  wisdom,  all  things  in  the  universe  have  relation  to  good 
and  truth ;  for  all  that  proceeds  from  love  is  called  good,  and 
all  that  proceeds  from  wisdom  is  called  truth:/ but  of  these 
more  hereafter. 

32.  In  consequence  of  the  Divine  Essence  being  love  and 
wisdom,  the  universe  and  all  things  in  it,  as  well  those  which 
are  living  as  those  which  are  not,  subsist  from  heat  and  light ; 
for  heat  corresponds  to  love,  and  light  corresponds  to  wisdom  ; 
wherefore  also  spiritual  heat  is  love,  and  spiritual  light  is  wis¬ 
dom  :  but  G*  these  also  more  hereafter. 


33.  From  the  Divine  Love  and  the  Divine  Wisdom,  which 
constitute  the  very  Essence  which  is  God,  proceed  all  the  affec¬ 
tions  and  thoughts  in  man,  the  affections  from  the  Divine  Love, 
and  the  thoughts  from  the  Divine  Wisdom  :  and  all  and  singular 
the  things  appertaining  to  man  are  nothing  but  affection  and 
thought,  these  two  principles  being  as  it  were  the  fountains  of 
all  things  of  his  life.  All  the  delights  and  pleasantnesses  of  his 
life  are  derived  from  them  ;  the  delights  from  the  affection  of 
his  love,  and  the  pleasantnesses  from  the  thought  therein 
grounded.  Xow  since  a  man  was  created  to  be  a  recipient,  and 
is  a  recipient  so  far  as  he  loves  God,  and  from  the  love  of  God 
11 


S3— 38 


ANGELIC  WISDOM  CONCERNING 


lias  wisdom,  that  is,  so  far  as  lie  is  affected  by  thos  tilings 
which  are  fi’om  God,  and  so  far  as  he  thinks  from  that  affection, 
it  follows  that  the  divine  essence,  from  wdiicli  all  things  were 
created,  is  divine  love  and  divine  wisdom. 

34.  That  the  Divine  Love  is  of  the  Divine  Wisdom, 
and  the  Divine  Wisdom  of  the  Divine  Love.  That  the 
divine  esse  and  the  divine  existere  in  God-Man  are  distinctly 
one,  may  be  seen  above,  n.  14  to  16.  And  as  the  divine  esse 
is  divine  love,  and  the  divine  existere  is  divine  wisdom,  therefore 
these  in  like  manner  are  distinctly  one.  They  are  called  dis¬ 
tinctly  one,  because  love  and  wisdom  are  two  distinct  things, 
but  so  united,  that  love  is  of  wisdom  and  wisdom  of  love*;  for 
love  is  in  wisdom,  and  wisdom  exists  in  love  :  and  as  wisdom 
derives  its  existere  from  love,  as  was  said  above,  n.  14,  hence 
also  the  divine  wisdom  is  an  esse ;  whence  it  follows,  that  love 
and  wisdom  taken  together  are  the  divine  esse,  but  taken  dis¬ 
tinctly,  love  is  called  the  divine  esse,  and  wisdom  the  divine 
existere.  Such  is  the  idea  of  the  angels  concerning  the  divine 
love  and  the  divine  wisdom. 

35.  Since  there  is  such  a  union  of  love  and  wisdom,  and  of 
wisdom  and  love,  in  God-Man,  the  divine  essence  is  a  one ;  for 
the  divine  essence  is  divine  love  because  it  is  of  divine  wisdom, 
and  divine  wisdom  because  it  is  of  divine  love  ;  and  since  there 
is  such  a  union  of  these  principles,  therefore  also  the  divine 
life  is  one.  Life  is  the  divine  essence.  The  divine  love  and  the 
divine  wisdom  are  a  one,  because  their  union  is  reciprocal,  and 
reciprocal  union  makes  unity.  But  of  reciprocal  union  more 
will  be  said  elsewhere. 

36.  There  is  also  a  union  of  love  and  wisdom  in  every  divine 
work,  by  virtue  whereof  it  has  perpetuity,  yea,  eternity.  If 
there  were  more  of  the  divine  love  than  of  the  divine  wisdom, 
or  more  of  the  divine  wisdom  than  of  the  divine  love,  in  any 
created  work,  it  could  not  subsist,  except  so  far  as  their  influ¬ 
ence  was  equal ;  whatever  exceeds  such  equality  passes  off. 

37.  The  Divine  Providence  in  reforming,  regenerating,  and 
saving  men,  participates  equally  of  the  divine  love  and  the 
divine  wisdom  :  from  more  of  the  divine  love  than  of  the  divine 
wisdom,  or  from  more  of  the  divine  wisdom  than  of  the  divine 
love,  man  cannot  be  reformed,  regenerated,  and  saved.  Divine 
love  wills  to  save  all ;  yet  it  cannot  save  them  but  by  the  divine 
wisdom  ;  and  all  the  lawTs  whereby  salvation  is  effected  are  of 
the  divine  wisdom,  and  love  cannot  transcend  those  laws,  be¬ 
cause  the  divine  love  and  the  divine  wisdom  are  a  one,  and  act 
in  union. 

38.  The  divine  love  and  the  divine  wisdom  are  understood 
in  the  Word  by  justice  and  judgment,  the  divine  love  by  jus¬ 
tice,  and  the  divine  wisdom  by  judgment ;  wherefore  in  the 
Word  justice  and  judgment  are  predicated  of  God ;  as  in  the 

12 


THE  DIVINE  I.OVE. 


38—40 


✓ 


Ps nlms  :  “  Justice  and  judgment  are  the  support  of  Thy  throne,” 
Psalm  xcvii.  2.  “  The  Lord  shall  bring  forth  thy  justice  as  the 

light,  and  thy  judgment  as  the  noon-day,”  Psalm  xxxvii.  6. 
In  Hosea  :  “  I  will  betroth  thee  unto  Me  for  ever  in  justice  and 
judgment,”  ii.  19.  In  Jeremiah  :  “  I  will  raise  unto  David  a 
just  branch,  and  he  shall  reign  a  king,  and  shall  execute  judg¬ 
ment  and  justice  in  the  earth,”  xxiii.  5.  In  Isaiah  :  “  lie  shall 
sit  upon  the  throne  of  David  and  upon  his  kingdom,  to  establish 
it  in  judgment  and  in  justice,”  ix.  7.  In  the  same  :  “  Jehovah 
shall" be  exalted,  for  He  hath  filled  the  earth  with  judgment  and 
justice,”  xxxiii.  5.  In  the  Psalms  :  “  When  I  shall  have  learned 
the  judgments  of  Thy  justice :”  “  Seven  times  in  the  day  do  I 
praise  Thee,  because  of  the  judgments  of  Thy  justice,”  Psalm 
cxix.  7, 161.  The  same  is  understood  by  life  and  light  in  John  : 


“  In  Him  was  life,  and  the  life  was  the  light  of  men,”  i.  4. 
Life  in  this  passage  means  the  divine  love  of  the  Lord,  and 
light,  His  divine  wisdom.  The  same  is  also  meant  by  life  and 
spirit  in  John  :  “  Jesus  said,  the  words  which  I  speak  unto  you, 
they  are  spirit,  and  they  are  life,”  vi.  63. 

39.  In  man,  love  and  wisdom  appear  as  two  separate  things, 
but  still  in  themselves  they  are  distinctly  one  ;  because  such  as 
his  love  is,  such  is  his  wisdom,  and  such  as  his  wisdom  is,  such 
is  his  love.  The  wisdom  which  does  not  make  one  with  its  love, 
appears  as  if  it  were  wisdom,  and  yet  is  not  so ;  and  the  love 
which  does  not  make  one  with  its  wisdom,  appears  as  if  it  was 
the  love  of  wisdom,  although  it  is  not ;  for  the  one  derives  its 
essence  and  its  life  from  the  other  reciprocally.  The  reason 
why  wisdom  and  love  in  a  man  appear  as  two  separate  things,  is, 
because  his  faculty  of  understanding  is  capable  of  being  elevated 
into  the  light  of  heaven,  but  not  the  faculty  of  loving,  except 
so  far  as  he  does  what  he  understands  ;  wherefore  that  principle 
of  apparent  wisdom  which  does  not  make  one  with  the  love 
of  wisdom,  relapses  into  a  love  with  which  it  does  make  one, 
which  may  be  the  love  not  of  wisdom,  but  of  insanity  :  for  a 
man  may  know  from  wisdom  that  he  ought  to  do  this  or  that, 
and  still  not  do  it,  because  he  does  not  love  it ;  but  so  far  as  he 
does  from  love  that  which  is  of  wisdom,  so  far  he  is  an  image 
of  God. 

40.  That  the  Divine  Love  and  the  Divine  Wisdom 
are  a  Substance  and  a  Form.  Die  common  idea  of  men  con¬ 
cerning  love  and  wisdom,  is  that  of  something  volatile  and 
floating  in  subtile  air  or  aether ;  or  of  an  exhalation  from  some¬ 
thing  of  the  kind  ;  scarcely  any  one  thinks  that  they  are  really 
and  actuallv  a  substance  and  a  form.  Those  who  see  that 

V 

they  are  a  substance  and  a  form,  nevertheless  perceive  love 
and  wisdom  out  of  their  subject  as  issuing  from  it ;  and  what 
they  perceive  out  of  the  subject  as  issuing  from  it,  although  it 
be  perceived  as  something  volatile  and  floating,  they  also  call  a 
13  ~ 


40,  41 


AJSTGELIC  WISDOM  CONCERNING 


substance  and  a  form  ;  not  knowing  that  love  and  wisdom  are  the 
subject  itself,  and  that  what  is  perceived  without  it,  as  some¬ 
thing  volatile  and  floating,  is  only  an  appearance  of  the  state 
of  the  subject  within  itself.  The  causes  why  this  has  not  here¬ 
tofore  been  seen  are  several ;  one  is,  that  appearances  are  the 
flrst  things  from  which  the  human  mind  forms  its  understand¬ 
ing,  and  that  it  cannot  shake  them  off  but  by  an  investigation 
of  the  cause,  and  if  the  cause  lies  very  deep,  it  cannot  Inves¬ 
tigate  it  without  keeping  the  understanding  for  some  time  in 
spiritual  light,  in  which  it  cannot  keep  it  long  by  reason  of  the 
natural  light  which  continually  draws  it  down.  Nevertheless, 
the  truth  is,  that  love  and  wisdom  are  a  real  and  actual  sub¬ 
stance  and  form,  and  constitute  the  subject  itself. 

41.  But  as  this  is  contrary  to  appearance,  it  may  seem  not 
to  merit  belief  unless  it  be  demonstrated,  and  it  cannot  be  de¬ 
monstrated  except  by  such  things  as  a  man  can  perceive  by  his 
bodily  senses  ;  wherefore  by  them  it  shall  be  demonstrated.  A 
man  has  flve  senses,  which  are  called  feeling,  taste,  smell,  hear¬ 
ing,  and  sight.  The  subject  of  feeling  is  the  skin  with  which 
a  man  is  encompassed,  the  substance  and  form  of  the  skin 
causing  it  to  feel  what  is  applied  ;  the  sense  of  feeling  is  not  in 
the  things  which  are  applied,  but  in  the  substance  and  form  of 
the  skin,  which  is  the  subject ;  the  sense  is  only  an  affection 
thereof  from  things  applied.  It'  is  the  same  with  the  taste ; 
this  sense  is  only  an  affection  of  the  substance  and  form  of  the 
tongue ;  the  tongue  is  the  subject.  It  is  the  same  with  the 
smell ;  that  odors  affect  the  nose,  and  are  in  the  nose,  and  that 
there  is  an  affection  thereof  from  odoriferous  substances  touch¬ 
ing  it,  is  well  known.  It  is  the  same  with  the  hearing;  it 
appears  as  if  the  hearing  were  in  the  place  where  the  sound 
begins ;  but  the  hearing  is  in  the  ear,  and  is  an  affection  of  its 
substance  and  form ;  that  the  hearing  is  at  a  distance  from  the 
ear  is  an  appearance.  It  is  the  same  with  the  sight ;  it  appears 
when  a  man  sees  objects  at  a  distance  as  if  the  sight  were  there, 
but  nevertheless  it  is  in  the  eye  which  is  the  subject,  and  is  in 
like  manner  an  affection  thereof;  the  distance  is  only  from  the 
judgment  concluding  concerning  space  from  intermediate  ob¬ 
jects,  or  from  the  diminution  and  consequent  obscuration  of 
the  object,  whose  image  is  produced  within  the  eye,  according 
to  the  angle  of  incidence.  Hence  it  appears,  that  the  sight 
does  not  go  from  the  eye  to  the  object,  but  that  the  image  of 
the  object  enters  the  eye,  and  affects  its  substance  and  form : 
for  it  is  the  same  with  the  sight  as  it  is  with  the  hearing ;  the 
hearing  does  not  go  out  of  the  ear  to  catch  the  sound,  but  the 
sound  enters  the  ear  and  affects  it.  Hence  it  may  appear,  that 
the  affection  of  a  substance  and  form,  which  constitutes  the 
sense,  is  not  a  thing  separate  from  the  subject,  but  only  causes 
a  change  in  it,  the  subject  remaining  the  subject  then  as  before, 
14 


THE  DIVINE  LOVE. 


41  —45 


and  after.  Hence  it  follows,  that  the  sight,  hearing,  smell, 
taste,  and  feeling,  are  not  any  thing  volatile  flowing  from  those 
organs,  but  that  they  are  the  organs  themselves  considered  in 
their  substance  and  form,  and  that  whflst  they  are  affected  the 
sense  is  produced. 

42.  It  is  the  same  with  love  and  wisdom,  with  this  only 
difference,  that  the  substances  and  forms  which  are  love  and 
wisdom  are  not  extant  before  the  eyes,  like  the  organs  ot 
the  external  senses ;  but  still  no  one  can  deny,  that  those 
things  of  wisdom  and  love,  which  are  called  thoughts,  percep¬ 
tions,  and  affections,  are  substances  and  forms,  and  that  they 
are  not  volatile  entities  flowing  from  nothing,  or  abstracted 
from  that  real  and  actual  substance  and  form,  which  is  the 
subject.  For  there  are  in  the  brain  innumerable  substances 
and  forms,  in  which  every  interior  sense,  which  has  relation  to 
the  understanding  and  the  will,  resides.  All  the  affections, 
perceptions,  and  thoughts  there,  are  not  exhalations  from  the 
substances,  but  they  are  actually  and  really  the  subjects,  which 
do  not  emit  any  thing  from  themselves,  but  only  undergo 
changes  according  to  the  influences  which  affect  them,  as  may 
evidently  appear  from  what  has  been  said  above  concerning  the 
senses.  Of  the  influences  [ olluentia ]  which  affect  them  more 
will  be  said  below. 

43.  Hence  it  may  first  be  seen,  that  the  divine  love  and  the 
divine  wisdom  in  themselves  are  a  substance  and  a  form,  for 
they  are  Esse  itself  and  Existere  itself;  and  if  they  were  not 
such  an  Esse  and  Existere  as  they  are  a  substance  and  a  form, 
they  would  only  be  an  imaginary  entity,  which  in  itself  is 
nothing. 

44.  That  the  Divine  Love  and  the  Divine  Wisdom 

ARE  SUBSTANCE  AND  FORM  IN  THEMSELVES,  CONSEQUENTLY  THE 

self-subsisting  and  sole-subsisting  Being  (Ipsum  et  Unicum). 
That  the  divine  love  and  the  divine  wisdom  are  a  substance  and 
a  form,  has  been  proved  above  ;  and  that  the  Divine  Esse  and 
Existere  is  Esse  and  Existere  in  itself,  has  also  been  shewn.  It 
cannot  be  said  to  be  Esse  and  Existere  from  itself,  because  this 
involves  a  beginning,  and  from  something  in  it,  which  is  Esse 
and  Existere  in  itself;  but  the  real  Esse  and  Existere  in  itself  is 
from  eternity :  the  real  Esse  and  Existere  in  itself  is  also  un 
create,  and  no  created  thing  can  exist  but  from  the  uncreate, 
and  what  is  created  is  also  finite,  and  finite  cannot  exist  but 
from  infinite. 

45.  He  who  with  any  degree  of  thought  can  conceive  and 
comprehend  an  Esse  and  Existere  in  itself,  will  perfectly  con¬ 
ceive  and  comprehend,  that  such  Esse  and  Existere  is  the  self- 
subsisting  and  sole-subsisting  Being  :  that  is  called  self-subsist¬ 
ing  ( ijpsum )  which  alone  is  ;  and  that  is  called  sole-subsisting 
{unicum)  from  which  every  other  thing  is.  How,  as  the  sell 

15 


45—48 


ANGELIC  WISDOM  CONCERNING 


subsisting  and  sole-subsisting  Being  is  a  substance  and  a  form,  it 
follows  that  it  is  the  self-subsisting  and  sole-subsisting  substance 
and  form ;  and  as  this  very  substance  and  form  is  the  divine 
love  and  the  divine  wisdom,  it  follows,  that  it  is  the  self-sub¬ 
sisting  and  sole-subsisting  love,  and  the  self-subsisting  and  sole- 
subsisting  wisdom,  consequently  that  it  is  the  self-subsisting 
and  sole-subsisting  essence,  also  the  self-subsisting  and  sole-sub¬ 
sisting  life  ;  for  love  and  wisdom  is  life. 

46.  Hence  it  may  appear  how  sensually,  that  is,  how  much 
from  the  bodily  senses  and  their  darkness,  those  who  say  that 
nature  is  from  herself,  think  in  spiritual  things.  They  think 
from  the  eye,  and  cannot  think  from  the  understanding. 
Thought  from  the  eye  shuts  the  understanding,  but  thought 
from  the  understanding  opens  the  eye.  They  cannot  think  any 
thing  of  esse  and  existere  in  itself,  and  that  it  is  eternal,  un¬ 
create,  and  infinite ;  neither  can  they  think  any  thing  of  life, 
but  as  of  some  volatile  thing,  passing  off  into  nothing ;  nor  in 
like  manner  of  love  and  wisdom ;  being  altogether  incapable  of 
discerning  that  all  things  of  nature  derive  thence  their  exist- 
ence.  Neither  can  it  be  seen  that  all  things  of  nature  exist 
thence,  unless  nature  be  considered  from  uses  in  their  series 
and  order,  and  not  from  some  of  her  forms,  which  are  objects 
of  the  eye  alone ;  for  uses  proceed  only  from  life,  and  their 
series  and  order  from  wisdom  and  love  ;  but  forms  are  the  conti¬ 
nents  of  uses  :  therefore  if  the  forms  only  are  regarded,  nothing 
of  life  can  be  seen  in  nature,  much  less  any  thing  of  love  and 
wisdom,  consequently  nothing  of  God. 

47.  That  the  Divine  Love  and  the  Divine  Wisdom 

CANNOT  BUT  BE  AND  EXIST  IN  OTHER  BEINGS  OR  EXISTENCES 

created  from  itself.  It  is  an  essential  of  love,  not  to  love 
itself,  but  to  love  others,  and  to  be  joined  to  them  by  love ; 
it  is  also  an  essential  of  love  to  be  beloved  by  others,  for  thereby 
conjunction  is  effected.  The  essence  of  all  love  consists  in 
conjunction*;  yea,  the  life  of  it,  which  is  called  enjoyment,  plea¬ 
santness,  delight,  sweetness,  beatitude,  happiness,  and  felicity. 
Love  consists  in  our  willing  what  is  our  own  to  be  another’s, 
and  feeling  his  delight  as  delight  in  ourselves  ;  this  is  to  love : 
but  for  a  man  to  feel  his  own  delight  in  another,  and  not  the 
other’s  delight  in  himself,  is  not  to  love ;  for  in  the  latter  case 
lie  loves  himself,  but  in  the  former  he  loves  his  neighbor. 
These  two  kinds  of  love  are  diametrically  opposite  to  each  other : 
they  both  indeed  effect  conjunction,  and  it  does  not  appear, 
that  for  a  man  to  love  his  own,  that  is,  himself,  in  another, 
disjoins ;  when  nevertheless  it  so  disjoins,  that  in  proportion  as 
any  one  has  thus  loved  another,  he  afterwards  hates  him ;  for 
that  conjunction  is  successively  dissolved  of  itself,  and  then  such 
love  becomes  hatred  in  a  similar  degree. 

48.  Who  that  is  capable  of  looking  into  the  essence  of  love, 
16 


THE  DIVINE  LOVE. 


48 — 52 


cannot  see  that  this  is  the  case  ?  For  what  is  it  for  a  man  to  love 
himself  alone,  and  not  any  one  out  of  himself,  by  whom  he  may 
be  beloved  again  ?  This  is  rather  dissolution  than  conjunction  ; 
the  conjunction  of  love  arises  from  reciprocation,  and  recipro¬ 
cation  does  not  exist  in  self  alone :  if  it  is  thought  to  exist  it 
is  from  an  imaginary  reciprocation  in  others.  Hence  it  is  evi¬ 
dent,  that  the  divine  love  cannot  but  be  and  exist  in  other 
beings  or  existences,  whom  it  loves,  and  by  whom  it  is  beloved ; 
for  when  such  a  quality  exists  in  all  love,  it  must  needs  exist  in 
the  greatest  degree,  that  is,  infinitely,  in  love  itself. 

49.  With  respect  to  God,  it  is  not  possible  that  He  can 
love  and  be  reciprocally  beloved  by  other  beings  or  existences 
in  whom  there  is  any  thing  of  infinite,  or  any  thing  of  the 
essence  and  life  of  love  in  'itself,  that  is,  any  thing  of  divine ; 
for  if  there  were  any  thing  of  infinite,  or  of  the  essence  and 
life  of  love  in  itself,  that  is,  any  thing  of  divine,  in  them,  then 
He  would  not  be  beloved  by  others,  but  He  would  love  Himself ; 
for  infinite,  or  the  Divine,  is  one.  If  this  existed  in  others,  it 
would  be  itself,  and  God  would  be  self-love,  whereof  not  the 
least  is  possible  in  Him;  for  this  is  totally  opposite  to  the 
divine  essence  :  wherefore  this  reciprocation  of  love  must  have 
place  between  God  and  other  beings  or  existences  in  whom 
there  is  nothing  of  the  self-existent  Divine.  That  it  has  place 
in  the  beings  created  from  the  Divine  will  be  seen  below.  But 
that  it  may  exist,  there  must  be  infinite  wisdom,  which  must 
make  one  with  infinite  love ;  that  is,  there  must  exist  the  divine 
love  of  divine  wisdom,  and  the  divine  wisdom  of  divine  love, 
concerning  which  see  above,  n.  34  to  39. 

50.  On  the  perception  and  knowledge  of  this  arcanum  de¬ 
pend  the  perception  and  knowledge  of  all  things  relating  to 
existence  or  creation,  also  of  all  things  relating  to  subsistence 
or  preservation,  by  God ;  that  is,  of  all  the  works  of  God  in  the 
created  universe,  which  are  to  be  treated  of  in  what  follows. 

51.  But  do  not,  I  beseech  you,  confound  your  ideas  with 
time  and  space ;  for  in  proportion  as  you  have  any  thing  of  time 
and  space  in  your  ideas  when  you  read  what  follows,  so  far  you 
will  not  understand  it,  for  the  Divine  is  not  in  time  and  space ; 
which  will  be  clearly  seen  in  the  continuation  of  this  work, 
especially  in  treating  of  eternity,  infinity,  and  omnipresence. 

52.  That  all  things  in  the  universe  were  created 
from  tile  Divine  Love  and  the  Divine  Wisdom  of  Gqd- 
Man.  The  Universe  in  its  greatest  and  smallest  parts,  as 
well  as  in  its  first  and  ultimate  principles,  is  so  full  of  divine 
love  and  divine  wisdom,  that  it  may  be  said  to  be  divine  love 
and  divine  wisdom  in  an  image.  That  this  is  the  case  is  mani¬ 
fest  from  the  correspondence  of  all  things  in  the  universe  with 
all  things  in  man.  All  and  singular  the  things  which  exist  in 
the  created  universe,  have  such  a  correspondence  with  all  and  sin- 

17 


w  '-V  pm*  *m/ 

d2 — oo 


ANGELIC  WISDOM  CONCERNING 


gular  the  things  of  man,  that  it  may  he  said  that  man  also  is  a 
kind  of  universe  :  there  is  a  correspondence  of  his  affections 
and  of  his  thoughts  thence  derived  with  all  things  of  the  animal 
kingdom  ;  a  correspondence  of  his  will  and  of  his  understanding 
thence  derived  with  all  things  of  the  vegetable  kingdom ;  and 
a  correspondence  of  his  ultimate  life  wdth  all  things  of  the 
mineral  kingdom.  That  there  is  such  a  correspondence  does 
not  appear  to  any  one  in  the  natural  world,  but  to  every  one, 
who  attends  to  it,  in  the  spiritual  world.  In  that  world  there 
are  all  things  which  exist  in  the  natural  world  in  its  three  king¬ 
doms,  and  they  are  correspondences  of  affections  and  thoughts  ; 
of  the  affections  of  the  will  and  the  thoughts  of  the  understand¬ 
ing,  as  also  of  the  ultimates  of  the  life,  of  those  who  inhabit 
there ;  and  both  the  latter  and  the  former  appear  about  them 
with  an  aspect  like  that  of  the  created  universe,  wdth  this  dif¬ 
ference,  that  they  are  in  a  smaller  form.  Hereby  it  is  manifest 
to  the  angels,  that  the  created  universe  is  an  image  representa¬ 
tive  of  God-Man,  and  that  it  is  His  love  and  wisdom  vdiicli  in 
the  universe  are  manifested  in  an  image  :  not  that  the  created 
universe  is  God-Man,  but  that  it  is  from  Him ;  for  nothing 
whatever  in  the  created  universe  is  a  substance  and  form  in 
itself,  nor  life  in  itself,  nor  love  and  wisdom  in  itself ;  yea,  neither 
is  a  man  a  man  in  himself;  but  all  is  from  God,  who  is  Man, 
wisdom,  and  love,  and  form  and  substance,  in  Himself:  that 
wrhich  is  in  itself  is  uncreate  and  infinite ;  but  wThat  is  from 
thence,  as  having  nothing  about  it  which  is  in  itself,  is  created 
and  finite,  and  this  represents  the  image  of  Him  from  wdiom  it 
is  and  exists. 

53.  Of  created  and  finite  things  may  be  predicated  esse 
and  existere,  also  substance  and  form,  and  life,  yea,  wisdom 
and  love ;  but  all  these  are  created  and  finite :  not  that  created 
and  finite  things  possess  any  thing  divine,  but  because  they  are 
in  the  Divine  and  the  Divine  in  them :  for  all  created  things, 
in  themselves,  are  inanimate  and  dead  ;  but  they  are  animated 
and  vivified  by  this,  that  the  Divine  is  in  them  and  they  in  the 
Divine. 

54.  Die  Divine  is  not  in  one  subject  different  from  what  it 
is  in  another;  but  one  created  subject  is  different  from  another. 
Ho  two  things  are  the  same,  and  therefore  each  thing  is  a  dif¬ 
ferent  continent,  whereby  the  Divine  in  its  image  appears 
various.  His  presence  in  opposites  will  be  spoken  of  in  what 
follows. 

55.  That  all  things  in  the  created  universe  are 

RECIPIENTS  OF  THE  DlVINE  LOVE  AND  THE  DlVINE  WlSDOM 

of  God-Man.  It  is  known  that  all  and  every  thing  in  the 
universe  was  created  from  God  ;  hence  the  universe  with  all 
and  every  thing  in  it,  in  the  Word,  is  called  the  work  of  the 
hands  of  Jehovah.  It  is  commonly  said,  that  the  world  in  its 

18 


THE  DIVINE  LOVE. 


55— 58 


complex  was  created  out  of  nothing,  of  which  nothing  an  idea  is 
entertained  as  of  absolute  nothing;  but  out  of  absolute  nothing, 
nothing  is  made,  or  can  be  made.  This  is  a  manifest  truth. 
Wherefore  the  universe,  which  is  an  image  of  God,  and  there¬ 
fore  full  of  God,  could  not  be  created  but  in  God  from  God  : 
for  God  is  Esse  itself,  and  that  which  is  must  exist  from  an 
Esse  :  to  create  what  does  exist  from  nothing,  which  does  not 
exist,  is  an  absolute  contradiction.  Nevertheless,  what  is  created 
in  God  from  God,  is  not  continuous  from  Himself;  for  God  is 
Esse  in  itself,  and  in  created  things  there  is  nothing  of  esse  in 
itself;  if  in  created  things  there  were  any  thing  of  esse  in 
itself,  that  would  be  continuous  from  God,  and  what  is  con¬ 
tinuous  from  God  is  God.  The  idea  of  the  angels  is,  that  what 
is  created  in  God  from  God,  is  like  that  in  a  man,  which  he 
had  derived  from  his  life,  but  from  which  the  life  is  extracted, 
which  is  such,  that  it  is  conformable  to  his  life,  but  neverthe¬ 
less  is  not  his  life.  This  the  angels  confirm  by  many  things 
which  exist  in  their  heaven,  where  they  say  that  they  are  in 
God  and  God  in  them,  and  that  nevertheless  they  have  nothing 
of  God  which  is  God  in  their  esse.  More  will  be  adduced  in 
what  follows,  whereby  they  prove  this  ;  here  it  is  only  necessary 
that  it  should  be  known. 

56.  Every  created  thing,  by  virtue  of  this  its  origin,  is  of 
such  a  nature,  that  it  may  be  a  recipient  of  God,  not  by  way  of 
continuity  but  of  contiguity ;  by  the  latter  way  and  not  by  the 
former  the  conjunctive  principle  exists,  there  being  a  principle 
suited  for  conjunction  in  consequence  of  its  being  created  in  God 
from  God ;  and  forasmuch  as  it  was  so  created,  there  is  an 
analogous  principle,  and  by  means  of  that  conjunction  it  is  as 
an  image  of  God  in  a  mirror. 

57.  Hence  it  is  that  the  angels  are  not  angels  from  them¬ 
selves,  but  from  the  above  conjunction  with  God-Man;  and  this 
conjunction  is  according  to  their  reception  of  divine  good  and 
divine  truth,  which  are  God,  and  appear  to  proceed  from  Him, 
although  they  are  in  Him ;  and  their  reception  is  according  to 
their  application  of  the  laws  of  order,  which  are  divine  truths, 
to  themselves,  from  their  free  power  of  thinking  and  willing 
according  to  the  reason  which  they  possess  from  the  Lord  as 
their  own  :  hereby  there  is  a  reception  of  divine  good  and  divine 
truth  as  from  themselves,  and  hereby  there  is  a  reciprocation  of 
love ;  for,  as  was  said  above,  love  does  not  exist  unless  it  be  re¬ 
ciprocal.  Similar  is  the  case  with  men  on  earth.  From  what 
has  been  said  it  may  now  first  be  seen,  that  all  things  in  the 
created  universe  are  recipients  of  the  divine  love  and  divine 
wisdom  of  God-Man. 

58.  That  the  other  things  in  the  universe,  which  are  not  like 
angels  and  men,  are  also  recipients  of  the  divine  love  and  divine 
wisdom  of  God-Man,  as  those  things  which  are  inferior  to  man 

19 


5S— 60 


ANGELIC  WISDOM  CONCERNING 


in  tlie  animal  kingdom,  and  the  things  inferior  to  these  in  the 
vegetable  kingdom,  and  the  things  inferior  to  these  in  the 
mineral  kingdom,  cannot  as  yet  be  explained  to  the  understand¬ 
ing  ;  for,  first  of  all,  more  must  he  said  concerning  the  degrees 
of  life,  and  the  degrees  of  the  recipients  of  life.  Conjunction 
with  these  is  according  to  their  uses ;  for  all  good  uses  derive 
their  origin  from  no  other  source,  than  by  similar  conjunction 
with  God,  but  dissimilar  according  to  degrees ;  which  conjunc¬ 
tion  successively  in  descent  becomes  such,  that  there  is  nothing 
of  free-will  because  nothing  of  reason,  and  hence  there  is  no 
appearance  of  life  in  them,  but  still  they  are  recipients.  Since 
they  are  recipients,  they  are  also  re-agents,  for  they  are  con¬ 
tinents  in  consequence  of  being  re-agents.  Conjunction  with 
good  uses  will  be  spoken  of  after  the  origin  of  evil  is  shown. 

59.  Hence  it  may  appear,  that  the  Divine  is  in  all  and  every 
thing  of  the  created  universe,  and  consequently  that  the  created 
universe  is  the  work  of  the  hands  of  Jehovah,  as  it  is  called  in 
the  Word,  that  is,  the  work  of  divine  love  and  divine  wisdom, 
for  these  are  understood  by  the  hands  of  Jehovah  :  and  although 
the  Divine  is  in.  all  and  every  thing  of  the  created  universe,  still 
there  is  nothing  of  what  is  Divine  in  itself  in  their  esse ;  for 
the  created  universe  is  not  God  but  from  God ;  and  being  from 
God,  His  image  is  in  it,  as  the  image  of  a  man  in  a  mirror,  in 
which  indeed  the  man  appears,  but  still  there  is  nothing  of  the 
man  in  it. 

60.  I  heard  several  in  conversation  about  me  in  the  spiritual 
world  say,  that  they  were  willing  to  acknowledge  indeed,  that 
the  Divine  is  in  all  and  every  thing  of  the  universe,  because 
therein  they  see  the  wonderful  works  of  God,  and  the  more 
interiorly  those  works  are  examined,  so  much  the  more  won¬ 
derful  they  appear;  nevertheless, /when  they  heard  that  the 
Divine  actually  is  in  all  and  every  thing  of  the  created  universe, 
they  were  indignant ;  a  proof  that  they  assert  this  indeed,  but 
do  not  believe  it.  Wherefore  it  was  urged  that  they  might  see 
this  merely  from  the  wonderful  faculty  which  every  seed  has  of 
producing  its  particular  vegetable  in  such  order,  even  to  the 
production  of  new  seeds,  and  that  every  seed  suggests  an 
idea  of  what  is  infinite  and  eternal ;  for  there  is  in  them  an 
effort  to  multiply  themselves,  And  fructify  infinitely  and  eter¬ 
nally.  The  same  might  be  seen  also  from  every  animal,  $ 
even  the  most  diminutive,  as  having  organs  of  the  senses,  a 
brain,  heart,  lungs,  and  so  forth,  with  arteries,  veins,  fibres, 
muscles,  and  consequent  acts,  besides  the  surprising  instincts 
peculiar  to  each,  concerning  which  whole  volumes  have  been 
written.  All  these  wonderful  things  are  from  God,  but  the 
forms  with  which  they  are  clothed  are  from  the  material  sub¬ 
stances  of  the  earth  :  hence  come  vegetables,  and  in  their  order, 
men ;  wherefore  it  is  said  of  man,  that  “  he  was  created  from 

20 


THE  DRUAE  LOVE. 


60— G  3 


the  ground,  and  that  he  is  dust  of  the  earth,  and  that  the  soul 
of  lives  was  breathed  into  him,"  Genesis  ii.  7.  Whence  it  is 
evident,  that  the  Divine  is  not  man’s,  but  is  adjoined  to  him. 
f'61.  That  ael  cheated  tkiags  ta  a  cebtaia  diage  be- 
pbeseat  maa.  This  may  appear  from  all  and  every  thing  of 
the  animal  kingdom ;  and  from  all  and  everv  thing  of  the  ve- 
get  able  kingdom ;  and  from  all  and  everv  thing  of  the  mineral 
kingdom.^/  The  relation  to  man  in  all  and  every  thing  of  the 
animal  kingdom,  is  evident  from  the  following  considerations: 
that  animals  of  all  kinds  have  members  bv  which  thev  move, 
organs  bv  which  thev  feel,  and  viscera  bv  which  thev  actuate 
them,  which  are  common  to  them  with  men;  thev  have  also 
appetites  and  adections  similar  to  the  natural  appetites  and 
affections  in  man ;  and  thev  have  connate  knowledges  corre- 
spending  to  their  affections,  in  some  of  which  there  appears  as 
it  were  somewhat  spiritual,  which  is  more  or  less  evident  in 
the  beasts  of  the  earth,  the  birds  of  heaven,  bees,  silk-worms, 
ants.  Ac.  Hence  it  is  that  merelv  natural  men  liken  the 
living  things  of  that  kingdom  to  themselves,  except  as  to 
speech.  The  relation  to  man  from,  all  and  every  thing  of  the 
vegetable  kingdom ,  is  evident  from  the  following  considerations  : 
that  thev  exist  from  seed,  and  from  thence  proceed  successively 
in  their  several  stages ;  that  thev  have  something  similar  to 
marriage,  followed  bv  proliiication  ;  that  their  vegetative  soul  is 
use,  whereof  thev  are  forms,  besides  many  other  things  which 
are  relations  to  man,  which  have  also  been  described  by  some. 
The  i  lotion  man  from  add  and  emery  thing  of  the  mineral  king- 
dan ,  appears  only  in  the  endeavor  to  produce  forms  which  repre¬ 
sent  themselves,  which  are,  as  has  been  said,  all  and  every  thing 
of  the  vegetable  kingdom,  and  hereby  of  performing  uses  ;  for 
as  soon  as  a  seed  falls  into  the  bosom  of  the  earth,  the  earth 
cherishes  it,  and  gives  it  supplies  from  all  sides,  that  it  may 
germinate,  and  show  itself  in  a  form  representative  of  man; 
that  such  an  endeavor  exists  also  in  its  dry  parts,  is  evident 
fr  an  corals  in  the  bottom  of  the  sea,  and  from  dowers  in  mines, 
pro  luce  1  there  from  minerals  and  from  metals.  The  endeavor 
to  vegetate,  and  thereby  to  become  useful,  is  the  ultimate  prin¬ 
ciple  derived  from  the  Divine  in  created  things. 

62.  As  there  is  an  endeavor  of  the  minerals  of  the  earth  to 
vegetate,  so  there  is  an  endeavor  of  vegetables  to  vivify  them- 

—  _  V _ J  f 

selves  ;  hence  exist  various  kinds  of  insects  corresponding  to 
their  odoriferous  exhalations.  That  this  is  not  an  effect  of  the 
heat  of  the  sun  of  this  world  alone,  but  of  life,  by  that  heat, 
according  to  the  recipients,  will  be  seen  in  what  follows. 

♦13.  1  hat  there  is  a  relation  man  in  all  thing's  of  the 
created  universe,  may  indeed  be  known  from  what  has  been 
adduced,  but  can  only  be  seen  obscurely;  whereas  in  the  spi¬ 
ritual  world  it  is  seen  clearly.  In  that  world  also  there  are  all 
21  “  o 


63—66 


ANGELIC  WISDOM  CONCERNING 


tilings  of  tlie  three  kingdoms,  in  the  midst  of  which  is  the 
angel,  who  sees  them  about  him,  and  knows  that  they  are  re¬ 
presentations  of  himself;  yea,  when  the  inmost  principle  of  his 
understanding  is  opened,  he  knows  himself,  and  sees  liis  image 
in  them  as  in  a  glass. 

6T  From  these  and  many  other  similar  things,  which  there 
is  not  room  to  adduce  here,  it  may  be  known  for  certain,  that 
God  is  a  Man,  and  that  the  created  universe  is  an  image  ot 
Him  ;  for  all  things  have  a  common  relation  to  Him,  as  they 
have  a  particular  relation  to  man.  / 

65.  That  the  uses  of  all  created  things  ascend  by 

DEGREES  FROM  ULTIMATES  TO  MAN,  AND  THROUGH  MAN  TO  God 

the  Creator,  from  whom  they  had  their  origin  A  TJltir 
mates ,  as  has  been  said  above,  are  all  and  every  thing  of  the 
mineral  kingdom,  which  are  material  substances  of  various 
kinds,  as  stony,  saline,  oily,  mineral,  and  metallic  substances, 
covered  over  with  earth,  consisting  of  vegetable  and  animal  raat- 
ters  reduced  to  the  finest  powder :  in  these  resides  the  end,  and 
also  the  beginning,  of  all  the  uses  which  are  from  life ;  the  end 
of  all  uses  is  the  endeavor  to  produce  them,  and  the  beginning 
is  the  power  acting  from  that  endeavor.  These  are  of  the 
mineral  kingdom.  Mediates  (•; media )  are  all  and  every  thing  of 
the  vegetable  kingdom,  which  are  grasses  and  herbs  of  all  kinds, 
plants  and  shrubs  of  all  kinds,  and  trees  of  all  kinds.  The  uses 
of  these  are  for  all  and  every  thing  of  the  animal  kingdom,  as 
well  imperfect  as  perfect ;  they  nourish  them,  delight  them, 
and  vivify  them  ;  they  nourish  their  bodies  with  their  materials, 
delight  their  senses  with  their  taste,  smell,  and  beauty,  and 
vivify  their  affections.  An  endeavor  to  do  these  things  is 
in  them  from  the  principle  of  life.  Primaries  (jrrima)  are  all 
and  every  thing  of  the  animal  kingdom ;  the  lowest  in  this 
kingdom  are  called  worms  and  insects,  the  middle,  birds  and 
beasts,  and  the  supreme,  men ;  in  every  kingdom  there  are 
things  lowest,  middle,  and  supreme  ;  the  lowest  for  the  use  of 
the  middle,  and  the  middle  for  the  use  of  the  supreme.  Thus 
the  uses  of  all  created  things  ascend  in  order  from  ultimates  to 
man,  who  is  the  first  in  order. 

66.  There  are  three  degrees  of  ascent  in  the  natural  world, 
and  there  are  three  degrees  of  ascent  in  the  spiritual  world. 
All  animals  are  recipients  of  life ;  the  more  perfect  animals,  of 
the  life  of  the  three  degrees  of  the  natural  world,  the  less  per¬ 
fect,  of  the  life  of  two  degrees  of  that  world,  and  tne  imperfect, 
of  one  degree  of  the  same.  But  man  alone  is  a  recipient  of  the 
life  of  the  three  degrees,  not  only  of  the  natural  world,  but 
also  of  the  three  degrees  of  the  spiritual  world.  Hence  it  is, 
that  man  may  be  elevated  above  nature,  which  is  not  the  case 
with  any  other  animal :  he  has  the  power  of  thinking  analyti¬ 
cally  and  rationally  of  civil  and  moral  things  which  are  within 

*  22 


THE  DIVINE  LOVE. 


66— 6  8 


fclio  sphere  of  nature,  and  of  spiritual  and  ce.estial  things  winch 
are  above  it ;  yea,  lie  may  be  elevated  into  wisdom,  insomuch 
that  he  may  see  God.  But  the  six  degrees,  by  which  the  uses 
of  all  created  things  in  order  ascend  to  God  the  Creator,  will 
be  treated  of  in  the  proper  place.  From  this  summary  it  may 
be  seen,  that  there  is  an  ascent  of  all  created  things  to  the  First 
Being,  TCho  alone  is  life,  and  that  the  uses  of  all  things  are  the 
very  recipients  of  life,  and  consequently  the  forms  of  uses. 

67.  It  shall  also  be  shown  in  a  few  words,  how  man  ascends, 
or  is  elevated,  from  the  ultimate  degree  to  the  first.  He  is 
born  into  the  ultimate  degree  of  the  natural  world ;  he  is  then 
elevated  by  sciences  to  the  second  degree ;  and  as  by  means  of 
sciences  he  perfects  his  understanding,  he  is  elevated  to  the 
third  degree,  and  becomes  rational.  The  three  degrees  of  ascent 
in  the  spiritual  world  are  in  him  above  the  three  natural  degrees, 
nor  do  they  appear  before  he  puts  off  his  earthly  body :  when 
he  puts  it  off,  the  first  spiritual  degree  is  opened  to  him,  after¬ 
wards  the  second,  and  lastly  the  third,  but  only  in  those  who 
become  angels  of  the  third  heaven ;  these  are  they  who  see 
God.  Those  in  whom  the  second  and  ultimate  degrees  are  capable 
of  being  opened,  become  angels  of  the  second  and  of  the  ulti¬ 
mate  heaven.  Every  spiritual  degree  in  man  is  opened  accord 
ing  to  the  reception  of  divine  love  and  divine  wisdom  from  the 
Lord.  Those  who  receive  some  portion  thereof,  come  into  the 
first  or  ultimate  spiritual  degree  :  those  who  receive  more,  into 
the  second  or  middle  spiritual  degree ;  and  those  who  receive 
much,  into  the  third  or  supreme  :  but  those  who  receive  none  of 
these,  remain  in  the  natural  degrees,  and  derive  nothing  more 
from  the  spiritual  degrees,  than  the  power  of  thinking  and 
thence  of  speaking,  and  the  power  of  willing  and  thence  of  act¬ 
ing,  but  not  intelligently. 

68.  Concerning  the  elevation  of  the  interiors  of  a  man’s 
mind,  this  also  is  to  be  observed  :  there  is  from  God  in  every 
created  tiling  a  re-action  :  life  alone  has  action,  and  re-action  is 
excited  by  the  action  of  life :  this  re-action  appears  as  if  it 
belonged  to  the  created  being,  because  it  exists  when  the  being 
is  acted  upon  ;  thus  in  man  it  appears  as  if  it  were  his  own, 
because  he  does  not  perceive  any  otherwise  than  that  life  is  his 
own,  when  nevertheless  man  is  only  a  recipient  of  life.  From 
this  cause  it  is,  that  man,  from  his  own  hereditary  evil,  re-acts 
against  God ;  but  so  far  as  he  believes  that  all  his  life  is  from 
God,  and  every  good  of  life  from  the  action  of  God,  and  every 
evil  of  life  from  the  re-action  of  man,  re-action  becomes  corre¬ 
spondent  with  action,  and  man  acts  with  God  as  from  himself. 
The  equilibrium  of  all  things  is  from  action  and  joint  re-action, 
and  every  tiling  must  be  in  equilibrium.  These  things  are  said, 
that  no  man  may  believe  that  he  ascends  to  God  from  himself, 
but  from  the  Lord. 

23 


69,  70 


ANGELIC  WISDOM  CONCERNING 


69.  That  the  Divine  fills  all  spaces  of  the  universe 
without  space.  There  are  two  things  proper  to  nature,  space 
and  time :  from  these  in  the  natural  world  man  forms  the  ideas 
of  his  thought  and  thence  his  understanding  :  if  he  remains  in 
these  ideas,  and  does  not  elevate  his  mind  above  them,  he  never 
can  perceive  any  thing  spiritual  and  divine ;  for  he  involves  it 
in  ideas  which  are  derived  from  space  and  time,  and  in  proportion 
as  he  does  this,  the  light  of  his  understanding  is  merely  natural. 
Thinking  from  this  merely  natural  light  in  reasoning  of  things 
spiritual  and  divine,  is  like- thinking  from  the  darkness  of  night 
of  those  things  which  only  appear  in  the  light  of  day ;  hence 
comes  naturalism.  But  he  that  knows  how  to  elevate  his  mind 
above  the  ideas  of  thought  which  partake  of  space  and  time, 
passes  from  darkness  to  light,  and  becomes  wise  in  spiritual  and 
divine  things,  and  at  length  sees  those  things  which  are  in  them 
and  from  them  ;  and  then,  by  virtue  of  that  light,  he  shakes 
oh*  the  darkness  of  natural  light,  and  removes  its  fallacies  from 
the  middle  to  the  sides.  Every  man  who  has  understanding, 
may  think  above  those  things  proper  to  nature,  and  does  actually 
so  think,  and  then  he  affirms  and  sees,  that  the  Divine,  as  being 
omnipresent,  is  not  in  space ;  and  also  he  may  affirm  and  see 
those  things  which  are  adduced  above :  but  if  he  denies  the 
divine  omnipresence,  and  ascribes  all  things  to  nature,  then  he 
is  not  willing  to  be  elevated,  although  he  is  able. 

70.  All  who  die,  and  become  angels,  put  on  those  two  things 
proper  to  nature,  which,  as  has  been  said,  are  space  and  time  ; 
for  they  enter  into  spiritual  light,  in  which  the  objects  of  thought 
are  truths,  and  the  objects  of  sight  are  similar  to  those  in  the 
natural  world,  but  corresponding  to  their  thoughts.  The  objects 
of  their  thoughts,  which,  as  has  been  said,  are  truths,  derive 
nothing  at  all  from  space  and  time :  the  objects  of  their  sight 
indeed  appear  as  in  space  and  in  time,  but  still  they  do  not 
think  from  them.  The  reason  is,  because  spaces  and  times  there 
are  not  stated,  as  in  the  natural  world,  but  changeable  according 
to  the  states  of  their  life :  hence  instead  of  spaces  and  times,  in 
the  ideas  of  their  thought,  there  are  states  of  life  :  instead  of 
spaces,  such  things  as  relate  to  states  of  love,  and  instead  of 
times,  such  things  as  relate  to  states  of  wisdom.  Hence  it  is, 
that  spiritual  thought,  and  thence  also  spiritual  speech,  differ 
so  much  from  natural  thought  and  speech  derived  from  it,  that 
they  have  nothing  in  common,  except  as  to  the  interiors  of 
things  which  are  ail  spiritual  ;  concerning  which  difference  more 
will  be  said  elsewhere.  How  since  the  thoughts  of  the  angels 
derive  nothing  from  space  and  time,  but  from  states  of  life,  it 
is  evident  that  they  do  not  comprehend  what  is  meant  when  it 
is  said,  that  the  Divine  fills  space,  for  they  do  not  know  what 
space  is,  but  that  they  comprehend  clearly  when  it  is  said,  with¬ 
out  any  idea  of  space,  that  the  Divine  fills  all  things. 

24 


THE  DIVINE  LOVE. 


71,  72 


71.  That  the  merely  natural  man.  thinks  of  things  spiritual 
and  divine  from  space,  and  the  spiritual  man  without  space, 
may  he  thus  illustrated  :  the  merely  natural  man  thinks  by 
ideas  which  he  has  acquired  from  the  objects  of  sight,  in  all 
which  there  is  figure  derived  from  length,  breadth,  and  height, 
and  from  form  terminated  by  them,  which  is  either  angular  or 
circular  :  these  are  manifestly  in  the  ideas  of  his  thought  con¬ 
cerning  the  visible  things  on  earth,  and  they  are  also  in  the 
ideas  of  his  thought  concerning  invisible  things,  as  things  civil 
and  moral ;  he  does  not  indeed  see  them,  but  still  they  are 
there  as  continuous.  Hot  so  the  spiritual  man,  especially  the 
angel  of  heaven  ;  his  thought  has  nothing  in  common  with 
figure  and  form  deriving  any  thing  from  the  length,  breadth, 
and  height  of  space,  but  from  the  state  of  a  thing  as  grounded 
in  its  state  of  life  :  hence  instead  of  length  of  space,  he  thinks 
of  the  good  of  a  thing  grounded  in  the  good  of  life ;  instead 
of  breadth  of  space,  of  the  truth  of  a  thing  grounded  in  the 
truth  of  life  ;  and  instead  of  height,  of  the  degrees  of  these  ; 
thus  he  thinks  from  the  correspondence  which  there  is  between 
spiritual  and  natural  things  ;  from  which  correspondence,  length, 
in  the  Ml ord,  signifies  the  good  of  a  thing,  breadth,  the  truth 
of  a  thing,  and  height,  their  degrees.  Hence  it  is  evident  that 
an  angel  of  heaven  can  by  no  means  think  otherwise,  when  he 
thinks  of  the  divine  omnipresence,  than  that  the  Divine  fills 
all  things  without  space  :  what  an  angel  thinks,  is  truth,  be¬ 
cause  the  divine  wisdom  is  the  light  which  illuminates  his  un¬ 
derstanding. 

72.  This  thought  concerning  God  is  fundamental,  for  without 
it  those  things  which  will  be  said  of  the  creation  of  the  universe 
from  God-Man,  and  of  His  providence,  omnipotence,  omni¬ 
presence,  and  omniscience,  may  indeed  be  understood,  but  still 
not  retained,  because  the  merely  natural  man,  when  he  under¬ 
stands  them,  still  relapses  into  the  love  of  his  life,  which  is  of 
his  will,  and  this  love  dissipates  them,  and  immerses  them  in 
space,  in  which  is  what  he  calls  his  rational  light,  not  knowing, 
that  in  proportion  as  he  denies  those  things,  so  far  he  is  irra¬ 
tional.  That  this  is  the  case  may  be  confirmed  by  the  idea 
concerning  this  truth,  that  God  is  a  Man.  Head,’  I  beseech 
you,  with  attention,  what  is  written  above,  n.  11  to  13,  and 
what  follows  after ;  then  you  will  understand  that  it  is  so ;  but 
let  down  your  thoughts  into  natural  light  which  partakes  of 
space,  and  will  it  not  appear  to  you  a  paradox  ?  and  if  you  let 
it  down  much,  will  you  not  reject  the  idea?  This  is  the  reason 
why  it  is  said,  that  the  Divine  fills  all  spaces  in  the  universe, 
and  why  it  is  not  said  that  God-Man  fills  them  •  for  if  this  were 
said,  merely  natural  light  would  not  assent  to  it ;  but  when  it 
is  said  that  the  Divine  fills  them,  this  is  assented  to,  because  it 
agrees  with  the  form  of  speech  of  theologians,  that  God  is  oin- 

25 


72—75 


ANGELIC  WISDOM  CONCERNING 


nipreseut,  and  hears  and  knows  all  things.  More  may  he  seen 
on  this  subject  above,  n.  7  to  10. 

73.  That  the  Divine  is  in  all  time  without  time.  As 
the  Divine  is  in  all  space  without  space,  so  it  is  in  all  time  with¬ 
out  time  ;  for  nothing  which  is  proper  to  nature  can  he  predi¬ 
cated  of  the  Divine,  and  space  and  time  are  proper  to  nature. 
Space  and  time  in  nature  are  measurable.  Time  is  measured 
by  days,  weeks,  months,  years,  and  ages  ;  and  days,  by  hours  ; 
wTeeks  and  months,  by  days ;  years,  by  the  four  seasons ;  and 
ages,  by  years.  Nature  derives  this  mensuration  from  the 
apparent  gyration  and  revolution  of  the  sun  of  this  world. 
But  it  is  not  so  in  the  spiritual  world ;  there  the  progressions  oi 
life  in  like  manner  appear  in  time,  for  its  inhabitants  live  with 
one  another,  as  men  in  the  world  live  with  one  another,  which 
is  not  possible  without  an  appearance  of  time  :  but  time  there 
is  not  distinguished  into  seasons  as  in  the  world,  for  their  sun 
is  constantly  in  its  east,  never  removed  :  it  is  the  divine  love  ol 
the  Lord  which  appears  to  them  as  a  sun  ;  therefore  they  have 
no  days,  weeks,  months,  years,  and  ages,  but  states  of  life 
instead,  by  which  a  distinction  is  made,  which  cannot  be  called 
a  distinction  into  times,  but  into  states.  Ilence  the  angels  do 
not  know  what  time  is,  and  when  it  is  named,  they  perceive 
state  instead  of  it ;  and  when  state  determines  time,  time  is 
only  an  appearance :  for  the  delight  of  state  causes  time  to  ap¬ 
pear  short,  and  the  unpleasantness  of  state  causes  it  to  appear 
long  ;  from  which  it  is  evident  that  time  there  is  nothing  but 
the  quality  of  state.  Hence  hours,  days,  weeks,  months,  and 
years,  in  the  Word,  signify  states,  and  their  progressions  in 
their  series  and  their  complex  ;  and  when  times  are  predicated 
of  the  church,  morning  signifies  its  first  state,  noon,  its  fullness, 
evening,  its  decrease,  and  night,  its  end  ;  and  the  four  seasons 
of  the  year, — spring,  summer,  autumn,  and  winter, — signify  the 
same. 

74.  From  these  considerations  it  appears,  that  time  makes 
one  with  thought  grounded  in  affection  ;  for  hence  the  quality  of 
a  man’s  state  is  derived.  That  distances  in  progressions  through 
spaces  in  the  spiritual  world  make  one  with  the  progressions  of 
time,  might  be  illustrated  by  many  things  ;  for  ways  in  that 
world  are  actually  shortened  according  to  the  desires  of  the 
thought  from  affection,  and  vice  versa  are  lengthened.  Hence 
it  is  that  we  speak  also  of  spaces  of  time.  But  in^such  things, 
when  thought  does  not  join  itself  with  the  proper  affection  of 
man,  time  does  not  appear,  as  in  dreams. 

75.  How  since  times,  which  are  proper  to  nature  in  her 
world,  are  pure  states  in  the  spiritual  world,  which  there  appear 
progressive,  because  angels  and  spirits  are  finite,  it  may  be  seen 
that  in  God  they  are  not  progressive,  because  He  is  infinite, 
and  infinite  things  in  Him  are  one,  according  to  what  was  de 

26 


THE  DIVINE  LOVE. 


75—79 


monstrated  above,  n.  17  to  22  ;  from  which  it  follows,  that  the 
Divine  is  in  all  time  without  time. 

76.  He  that  does  not  know,  and  cannot  from  some  percep¬ 
tion  think  of  God  without  time,  cannot  at  all  perceive  eternity 
any  otherwise  than  as  eternity  of  time,  and  then  he  cannot  but 
be  in  a  kind  of  delirium  in  thinking  of  God  from  eternity ;  for 
he  thinks  from  a  beginning,  and  a  beginning  is  only  of  time. 
His  delirium  in  this  case  is,  that  God  existed  from  Himself, 
whence  he  falls  immediately  into  the  origin  of  nature  from  her¬ 
self  ;  from  which  idea  he  can  only  be  extricated  by  the  spiritual 
or  angelic  idea  of  eternal,  which  is  without  time,  and  when  it 
is  without  time,  eternal  and  the  Divine  are  the  same  :  the  Di¬ 
vine  is  the  Divine  in  itself,  and  not  from  itself.  The  angels  say, 
that  they  can  indeed  perceive  God  from  eternity,  but  by  no 
means  nature  from  eternity,  and  much  less  nature  from  herself, 
and  not  at  all  nature  as  nature  in  herself;  for  what  is  in  itself, 
is  the  esse  from  which  all  things  are,  and  esse  in  itself  is  life 
itself,  which  is  the  divine  love  of  divine  wisdom  and  the  divine 
wisdom  of  divine  love.  This  to  the  angels  is  eternal,  therefore 
abstracted  from  time,  as  uncreate  is  from  created,  or  infinite 
from  finite,  between  which  there  is  no  comparison. 

77.  That  the  Divine  in  the  greatest  and  least  things 
is  the  same.  This  follows  from  the  two  preceding  articles, 
that  the  Divine  is  in  all  space  without  space,  and  in  all  time 
without  time  ;  for  spaces  are  greater  and  greatest,  and  lesser 
and  least ;  and  as  spaces  and  times  make  one,  as  was  said  above, 
it  is  the  same  with  times.  The  Divine  in  them  is  the  same, 
because  the  Divine  is  not  variable  and  mutable,  like  every  thing; 


of  space  and  time,  or  every  thing  of  nature,  but  it  is  invariable 
and  immutable  ;  hence  it  is  every  where  and  always  the  same. 

78.  It  appears  as  if  the  Divine  were  not  the  same  in  one 
man  that  it  is  in  another,  as  that  it  is  different  in  the  wise  man 
from  what  it  is  in  the  simple,  and  different  in  the  old  man  from 
what  it  is  in  the  infant ;  but  this  is  a  fallacy  from  appearance  : 
man  is  different,  but  the  Divine  in  him  is  not  different.  Man 
is  a  recipient,  and  recipients  or  receptacles  are  various  :  a  wise 
man  is  more  adequately,  and  therefore  more  fully,  a  recipient 
of  the  divine  love  and  divine  wisdom,  than  a  simple  man ;  and 
an  old  man  who  is  wise,  more  so  than  an  infant  and  a  boy ;  but 
nevertheless  the  Divine  is  the  same  in  the  one  that  it  is  in  the 
other.  In  like  manner  it  is  a  fallacy  from  appearance,  that  the 
Divine  is  various  in  the  angels  of  heaven  and  men  of  the  earth, 
because  the  angels  of  heaven  are  in  wisdom  ineffable,  and  men 
not  so ;  but  the  apparent  variety  is  in  the  subjects  according  to 
the  quality  of  their  reception  of  the  Divine,  and  not  in  the 
Lord. 

79.  That  the  Divine  is  the  same  in  thing’s  the  greatest  and 
most  minute,  may  be  illustrated  by  heaven  and  the  angels  there 


TO— 82 


ANGELIC  WISDOM  CONCERNING 


The  Divine  in  the  whole  heaven  and  the  Divine  in  an  angel  ia 
the  same,  wherefore  also  the  whole  heaven  may  appear  as  one 
angel.  It  is  the  same  with  the  church  and  the  man  of  the 
church.  The  greatest  body  in  which  the  Divine  is,  is  the  whole 
heaven,  and  also  the  whole  church  ;  the  least  is  an  angel  oi  - 
heaven  and  a  man  of  the  church.  Sometimes  a  whole  heavenly 
society  has  appeared  to  me  as  one  angelic  man  ;  and  it  was  told 
me  that  it  might  appear  as  a  great  man  or  a  giant,  and  as  a 
little  man  or  an  infant ;  and  this  because  the  Divine  is  the  same 
in  things  the  greatest  and  most  minute. 

80.  The  Divine  is  also  the  same  in  the  greatest  and  smallest 
of  all  the  things  which  are  created  and  do  not  live  ;  for  in  all  it 
is  the  good  of  their  use ;  but  the  reason  why  they  do  not  live 
is,  because  they  are  not  forms  of  life,  but  forms  of  uses  ;  and 
the  form  varies  according  to  the  goodness  of  the  use.  The 
manner  in  which  the  Divine  is  in  them  will  be  explained  in  what 
follows,  when  creation  is  treated  of. 

81.  Abstract  space,  and  altogether  deny  a  vacuum,  and  then 
think  of  the  divine  love  and  the  divine  wisdom,  as  the  real 
essence,  space  being  abstracted,  and  a  vacuum  being  denied  : 
then  think  from  space,  and  you  will  perceive,  that  the  Divine 
in  the  greatest  and  smallest  portions  of  space  is  the  same  ; 
for  in  essence  abstracted  from  space  there  is  no  great  or  small, 
but  identity. 

82.  Here  something  shall  be  said  concerning  a  vacuum.  I 
once  heard  the  angels  talking  with  Newton  concerning  a  vacuum, 
and  saving  that  they  cannot  endure  the  idea  of  a  vacuum  as  of 
nothing  ;  because  in  their  world,  which  is  spiritual,  and  within 
or  above  the  spaces  and  times  of  the  natural  world,  they  equally 
feel,  think,  are  affected,  love,  will,  breathe,  yea  speak  and  act ; 
which  things  are  not  possible  in  a  vacuum  as  nothing,  because 
nothing  is  nothing,  and  of  nothing  not  any  thing  is  predicable. 
Newton  said,  that  he  knew  that  the  Divine  which  is,  fills  all 
things,  and  that  he  himself  abhorred  the  idea  of  nothing  con¬ 
cerning  a  vacuum,  because  it  is  destructive  of  every  thing ; 
exhorting  those  who  conversed  with  him  about  a  vacuum,  to 
beware  of  the  idea  of  nothing,  calling  it  a  swoon,  because  in 
nothing  there  is  n  >  aetualitv  of  mind. 


THE  DIVINE  LOVE. 


83—85 


PART  II. 

S3.  That  the  Divine  Love  and  the  Divine  Wisdom  appear 
in  the  spiritual  world  as  a  sun.  There  are  two  worlds,  the 
spiritual  and  the  natural ;  and  the  spiritual  world  derives  no¬ 
thing  from  the  natural  world,  nor  the  natural  world  from  the 
spiritual  world :  they  are  altogether  distinct,  and  communicate 
only  by  correspondences ;  the  nature  of  which  has  elsewhere 
been  abundantly  shown.  To  illustrate  this,  let  us  take  an  exam¬ 
ple  :  Heat  in  the  natural  world  corresponds  to  the  good  of  charity 
in  the  spiritual  world,  and  light  in  the  natural  world  corre¬ 
sponds  to  the  truth  of  faith  in  the  spiritual  world.  Who  does  not 
see  that  heat  and  the  good  of  charity,  and  light  and  the  truth  of 
faith,  are  totally  distinct  ?  At  first  sight  they  appear  as  distinct, 
— as  two  totally  different  things :  so  they  appear  if  we  inquire 
in  thought,  What  has  the  good  of  charity  in  common  with  heat, 
and  what  has  the  truth  of  faith  in  common  with  light?  never- 
theless,  spiritual  heat  is  that  good,  and  spiritual  light  is  that 
truth.  But  these  principles,  though  so  distinct  in  themselves, 
make  one  by  correspondence  ;  for  while  a  man  reads  of  heat 
and  light  in  the  Word,  the  spirits  and  angels  who  are  with  him, 
instead  of  heat  perceive  charity,  and  instead  of  light,  faith. 
This  example  is  adduced  to  show,  that  the  spiritual  and  natural 
worlds  are  so  distinct,  that  they  have  nothing  in  common  with 
each  other ;  and  yet  are  so  created,  that  they  communicate,  and 
are  conjoined  by  correspondences. 

84.  Since  the  two  worlds  are  so  distinct,  it  may  clearly  be 
seen,  that  the  spiritual  world  is  under  a  different  sun  from  that 
of  the  natural  world  ;  for  in  the  spiritual  world  there  are  heat 
and  light,  as  well  as  in  the  natural  world  ;  but  the  heat  and  light 
there  are  spiritual,  and  spiritual  heat  is  the  good  of  charity,  and 
spiritual  light  is  the  truth  of  faith.  How  as  heat  and  light  must 
originate  from  a  sun,  it  is  evident  that  there  is  a  different  sun 
in  the  spiritual  world  from  that  in  the  natural  world,  and  that 
the  sun  of  the  spiritual  world  has  such  an  essence,  that  spiritual 
heat  and  light  may  exist  from  it,  and  that  the  sun  of  the  natural 
world  has  such  an  essence,  that  natural  heat  may  exist  from  it. 
Every  thing  spiritual,  which  has  relation  to  good  and  truth,  can 
proceed  from  no  other  origin  than  the  divine  love  and  divine 
wisdom  ;  for  every  good  is  of  love,  and  everv  truth  is  of  wisdom, 
lie  that  is  wise  may  see  that  they  are  from  no  other  source. 

85.  The  existence  of  another  sun  than  that  of  the  natural 
world  has  hitherto  been  unknown  ;  because  the  spiritual  prin¬ 
ciple  of  man  had  sunk  so  far  into  his  natural,  that  he  did  not 
know  what  the  spiritual  is,  nor  consequently  that  there  is  a  spi¬ 
ritual  world,  in  which  spirits  and  angels  dwell,  different  and 
distinct  from  the  natural  world.  As  the  spiritual  world  has 

29 


85—89 


ANGELIC  WISDOM  CONCERNING 


been  so  much  concealed  from  those  who  are  in  the  natural 
world,  it  has  pleased  the  Lord  to  open  the  sight  of  n  y  spirit, 
that  I  might  see  the  things  which  are  in  that  world,  as  I  see 
the  things  which  are  in  this,  and  afterwards  describe  that  world, 
as  I  have  done  in  the  work  On  Heaven  and  Hell,  in  one 
article  of  which  the  sun  of  that  world  is  treated  of;  for  I  have 
seen  it,  and  it  appeared  of  the  same  size  as  the  sun  of  the  na¬ 
tural  world,  and  iiervlike  it,  only  more  ruddy  ;  and  it  was  made 
known  to  me  that  the  universal  angelic  heaven  is  under  that 
sun  :  and  that  the  angels  of  the  third  heaven  see  it  alwavs,  the 
angels  of  the  second  heaven  very  often,  and  the  angels  of  the 
first  or  ultimate  heaven  sometimes.  Hi  at  all  their  heat  and  all 
their  light,  with  all  things  which  appear  in  the  spiritual  world, 
ai'e  from  that  sun,  will  be  seen  in  what  follows. 

86.  That  sun  is  not  the  Lord  Himself,  but  from  the  Lord : 
the  divine  love  and  divine  wisdom  proceeding  from  Him,  appear 
in  that  world  as  a  sun ;  and  as  love  and  wisdom  in  the  Lord  are 
one,  as  was  shewn  in  the  first  part,  it  is  said  that  the  sun  is  the 
Divine  Love  ;  for  the  divine  wisdom  is  of  the  divine  love,  thus 
it  also  is  love. 

87.  Die  reason  why  that  sun  appears  fiery  to  the  eyes  of  the 
angels,  is,  because  love  and  fire  correspond  to  each  other ;  for 
they  cannot  see  love  with  their  eyes,  but  instead  of  love  they 
see  what  corresponds  to  it.  For  angels,  like  men,  have  an  in¬ 
ternal  and  an  external  :  their  internal  thinks  and  is  wise,  wills 
and  loves,  and  their  external  feels,  sees,  speaks,  and  acts  :  and 
all  their  externals  are  correspondences  of  their  internals,  but 
spiritual  and  not  natural  correspondences.  Die  divine  love  is 
also  felt  as  fire  by  spiritual  beings.  Hence  it  is  that  fire,  in  the 
Word,  signifies  love :  the  sacred  fire  in  the  Israelitish  church 
signified  the  same  :  and  from  this  ground  it  is  common  to  ask, 
in  prayers  to  God,  that  heavenly  fire,  that  is,  divine  love,  may 
kindle  the  heart. 

8S.  As  there  is  such  a  difference  between  spiritual  and  na¬ 
tural  (see  above,  n.  83),  therefore  not  the  least  of  the  sun  of 
the  natural  world  can  pass  into  the  spiritual  world,  that  is,  not 
the  least  of  its  light  and  heat,  or  of  any  obiect  on  the  earth. 
Die  light  of  the  natural  world  is  darkness  there,  and  its  heat  is 
death :  nevertheless,  the  heat  of  the  world  may  be  vivified  by 
the  influx  of  the  heat  of  heaven,  and  the  light  of  the  world 
may  be  enlightened  by  the  influx  of  the  light  of  heaven.  Li- 
flux  takes  place  by  correspondences,  but  not  by  continuity. 

89.  That  heat  and  light  proceed  from  the  sen,  which 
EXISTS  FROM  THE  DlVINF  LOVE  AND  THE  DlVINE  WlSDOM.  Ill 
the  spiritual  world,  in  which  angels  and  spirits  dwell,  there  are 
heat  and  light  as  well  as  in  the  natural  world,  in  which  men 
dwell;  and  the  heat  is  felt  as  heat,  and  the  light  is  seeu  as 
light ;  and  yet  the  heat  and  light  of  the  spiritual  and  natural 
30 


THE  DIVINE  LOVE. 


S9— 92 


worlds  differ  so  much,  that  they  have  nothing  in  common,  as 
was  said  above.  They  are  as  different  as  what  is  alive  and  what 
is  dead :  both  the  heat  and  light  of  the  spiritual  world  in  them 
selves  are  alive  ;  but  both  the  heat  and  light  of  the  natural 
world  in  themselves  are  dead :  for  the  heat  and  light  of  the  spi¬ 
ritual  world  proceed  from  a  sun  which  is  pure  love,  and  the  heat 
and  light  of  the  natural  world  proceed  from  a  sun  which  is  pure 
fire ;  and  love  is  alive,  and,  the  divine  love  is  life  itself;  and  fire 
is  dead,  and  the  fire  of  the  sun  is  death  itself :  so  it  may  be 
called,  because  it  has  nothing  of  life  in  it. 

90.  The  angels,  being  spiritual,  cannot  live  in  any  other 
than  spiritual  heat  and  light ;  but  men  cannot  live  in  any  other 
heat  than  natural  heat,  or  in  any  other  light  than  natural 
light ;  for  spiritual  agrees  with  spiritual,  and  natural  with  na¬ 
tural.  TT ere  an  angel  to  draw  in  the  smallest  portion  of  natural 
heat  and  light,  he  would  perish,  for  it  entirely  disagrees  with  his 
life.  Every  man,  as  to  the  interiors  of  his  mind,  is  a  spirit. 
Vfhen  he  dies,  he  departs  entirely  out  of  the  world  of  nature, 
and  leaves  every  thing  belonging  to  it,  and  enters  a  world  in 
which  there  is  nothino;  of  nature ;  and  in  which  he  lives  so 
separate  from  nature,  that  he  has  no  communication  with  it  by 
continuity,  that  is,  as  of  purer  and  more  gross,  but  by  corre¬ 
spondences,  that  is,  as  of  prior  and  posterior.  TIence  it  may 
appear,  that  spiritual  heat  is  not  a  purer  kind  of  natural  heat, 
nor  spiritual  light  a  purer  kind  of  natural  light,  but  that  they 
are  altogether  of  different  essence  ;  for  spiritual  heat  and  light 
derive  their  essence  from  a  sun  which  is  pure  love,  that  is,  life 
itself,  and  natural  heat  and  light  derive  their  essence  from  a 
sun  which  is  pure  fire,  in  which  there  is  absolutely  no  life,  as 
was  said  above. 

91.  Such  being  the  difference  between  the  heat  and  light  of 
one  world  and  of  the  other,  it  is  evident  why  those  who  are  in 
one  world  cannot  see  those  who  are  in  the  other:  for  the  eyes 
of  a  man  who  sees  from  natural  light,  are  of  the  substance  of 
his  world,  and  the  eyes  of  an  angel  are  of  the  substance  of  his 
world,  so  formed  in  both  that  they  may  adequately  receive  their 
own  light.  These  considerations  shew  from  what  ignorance 
those  think,  who  do  not  admit  a  belief  that  angels  and  spirits 
are  men,  because  they  do  not  see  them  with  their  eyes. 

92.  It  has  been  hitherto  unknown,  that  angels  and  spirits 
are  in  light  and  heat  entirely  different  from  that  of  men  ;  indeed, 
it  has  not  been  known,  that  any  other  light  and  heat  exist  than 
that  of  this  world.  For  no  man  has  ever  penetrated  higher  in  his 
thought  than  to  the  interior  or  purer  parts  of  nature  ;  where¬ 
fore  many  have  fixed  the  habitations  of  angels  and  spirits  in  the 
ether,  and  some  in  the  stars,  consequently  within  nature,  and 
not  above  or  out  of  it ;  when  nevertheless  angels  and  spirits  are 
altogether  above  or  out  of  nature,  and  in  their  own  world,  which 

3L 


92—96 


ANGELIC  WISDOM  CONCERNING 


is  under  another  sun  :  and  as  in  that  woild  spaces  are  appear 
ances,  (see  above,)  therefore  it  cannot  be  said  that  angels  and 
spirits  are  in  the  ether,  or  in  the  stars,  but  that  they  are  with 
man,  conjoined  to  the  affection  and  thought  of  his  spirit ;  for  a 
man  is  a  spirit,  and  therefore  he  thinks  and  wills  ;  thus  the  spi¬ 
ritual  world  is  where  man  is,  and  not  at  all  removed  from  him. 
In  a  word,  every  man,  as  to  the  interiors  of  his  mind,  is  in  that 
world  in  the  midst  of  spirits  and  angels,  and  thinks  from  its 
light,  and  loves  from  its  heat. 

93.  That  that  sun  ls  not  God,  but  that  it  is  the 

PROCEEDING  FROM  THE  DlVINE  LoVE  AND  THE  DlVINE  WlS- 
DOM  OF  GOD-M^N  :  IN  LIKE  MANNER  THE  HEAT  AND  LIGHT 

from  that  sun.  By  that  sun  conspicuous  to  the  angels,  from 
which  they  have  their  heat  and  light,  is  not  meant  the  Lord 
Himself,  but  what  first  proceeds  from  Him,  which  is  the 
highest  principle  of  spiritual  heat :  the  highest  of  spiritual 
heat  is  spiritual  fire,  which  is  the  divine  love  and  the  divine 
wisdom  in  their  first  correspondence  ;  hence  it  is  that  that  sun 
appears  fiery,  and  that  it  is  like  fire  tc  the  angels,  although  not 
to  men.  The  fire  which  is  fire  to  men  is  not  spiritual  but  na¬ 
tural,  between  which  there  is  as  much  difference  as  between 
what  is  living  and  what  is  dead  ;  wherefore  the  spiritual  sun  by 
its  heat  vivifies  spiritual  beings,  and  renews  spiritual  things  ; 
whereas  the  sun  of  the  natural  world  does  indeed  produce  the 
same  effects  upon  natural  men  and  natural  things,  but  not  from 
itself,  but  by  the  influx  of  spiritual  heat,  to  which  it  contributes 
as  a  subordinate  auxiliary. 

9L  The  spiritual  fire,  in  which  also  light  exists  in  its  origin, 
becomes  spiritual  heat  and  light,  which  decrease  in  proceeding, 
and  the  decrease  is  effected  by  degrees,  of  which  we  shall  speak 
in  the  following  pages.  The  ancients  represented  this  by  red 
circles  of  fire  and  shining  circles  of  light  about  the  head  of  God : 
as  is  also  common  at  this  day,  when  God  is  represented  as  a 
Man  in  pictures. 

95.  That  love  produces  heat,  and  wisdom  light,  is  proved 
by  actual  experience.  When  a  man  loves  he  grows  warm,  and 
when  he  thinks  from  wisdom  he  sees  things  in  a  kind  of  light ; 
whence  it  is  evident,  that  what  first  proceeds  from  love  is  heat, 
and  that  what  first  proceeds  from  wisdom  is  light.  That  they 
are  also  correspondences,  is  evident ;  for  heat  does  not  exist  in 
love,  but  from  it  in  the  will,  and  thence  in  the  body ;  and  light 
does  not  exist  in  wisdom,  but  in  the  thought  of  the  understand¬ 
ing,  and  thence  in  the  speech.  Thus  love  and  wisdom  are  the 
essence  and  life  of  heat  and  light :  heat  and  light  are  proceed- 
ents,  and  being  such,  they  are  also  correspondences. 

96.  That  spiritual  light  is  altogether  distinct  from  natural 
light,  any  one  may  know,  if  he  attend  to  the  thoughts  of  his 
mind  :  for  the  mind,  when  thinking,  sees  its  objects  in  light* 

32 


THE  DIVINE  LOVE. 


96—100 


and  those  who  think  spiritually,  see  truths,  and  this  in  the 
middle  of  the  night  equally  as  in  the  day ;  wherefore,  also, 
light  is  predicated  of  the  understanding,  and  it  is  said  to  see ; 
for  of  what  one  person  speaks,  another  sometimes  says,  that  he 
sees  it  to  be  so,  which  amounts  to  saying,  he  understands  it. 
The  understanding,  being  spiritual,  cannot  see  thus  from  natural 
light,  for  natural  light  does  not  abide  with  it,  but  departs  with 
the  sun  ;  hence  the  understanding  has  evidently  a  different  light 
from  the  eve,  and  a  light  from  a  different  origin. 

97.  But  beware  of  thinking  that  the  sun  of  the  spiritual 
world  is  God  Himself :  God  is  a  Man.  The  first  proceeding 
from  His  love  and  wisdom  is  a  fiery  spiritual  principle,  which 
appears  in  the  sight  of  the  angels  as  a  sun ;  hence,  when  the 
Lord  manifests  Himself  to  the  angels  in  person,  He  manifests 
Himself  as  a  Man,  sometimes  in  the  sun,  and  sometimes  out 
of  it. 

98.  In  consequence  of  this  correspondence,  the  Lord  in  the 
Word  is  called  not  onlv  a  sun,  but  also  fire  and  light ;  and  the 
sun  means  Him  as  to  His  divine  love  and  His  divine  wisdom 
together ;  fire,  as  to  His  divine  love,  and  light,  as  to  His  divine 
wisdom. 

99.  That  spiritual  heat  and  spiritual  light,  in  pro¬ 
ceeding  from  the  Lord  as  a  Sun,  mare  one,  as  His  Divine 
Love  and  His  Divine  Wisdom  mare  one.  LIow  the  divine 
love  and  the  divine  wisdom  in  the  Lord  make  one,  Avas  shewn 
in  the  first  part :  in  like  manner  heat  and  light  make  one,  be¬ 
cause  they  proceed,  and  the  things  which  proceed  make  one  by 
correspondence ;  for  heat  corresponds  to  love,  and  light  to  wis¬ 
dom.  Lienee  it  follows,  that  as  the  divine  love  is  the  divine 
esse,  and  the  divine  wisdom,  the  divine  existere,  as  shewn  above, 
n.  Id  to  16,  so  spiritual  heat  is  the  Divine  proceeding  from  the 
divine  esse,  and  spiritual  light  is  the  Divine  proceeding  from 
the  divine  existere.  Wherefore  as  by  that  union  the  divine  love 
is  of  the  divine  wisdom,  and  the  divine  wisdom  is  of  the  divine 
love,  as  shewn  above,  n.  3d  to  39,  so  spiritual  heat  is  of  spi¬ 
ritual  light,  and  spiritual  light  is  of  spiritual  heat :  and  as  there 
is  such  a  union,  it  folloAvs,  that  heat  and  light,  in  proceeding 
from  the  Lord  as  a  sun,  are  one.  But  that  they  are  not  received 
as  one  by  angels  and  men,  will  be  seen  in  what  follows. 

100.  The  heat  and  light  which  proceed  from  the  Lord  as  a 
sun,  by  way  of  eminence  are  called  the  spiritual,  and  they  are 
called  the  spiritual  in  the  singular  number,  because  they  are 
one;  wherefore  in  the  following  pages  when  the  spiritual  is 
spoken  of,  both  are  understood  together.  By  virtue  of  tnis 
spiritual  that  whole  world  is  called  spiritual :  all  things  in  that 
world  derive  their  origin,  and  their  name,  through  that  spiritual. 
That  heat  and  that  light  are  called  the  spiritual,  because  God 
is  called  a  spirit,  and  God  as  a  spirit  is  that  proceeding.  God 


101- -103 


ANGELIC  WISDOM  CONCERNING 


is  called  Jeho^vh  from  His  essence  ;  but  by  that  proceeding  He 
vivifies  and  enlightens  the  angels  of  heaven  and  the  men  of  the 
church  :  wherefore,  also,  vivification  and  illustration  are  said  to 
be  effected  by  the  spirit  of  Jehovah. 

101.  That  heat  and  light,  in  other  words,  the  spiritual  pro¬ 
ceeding  from  the  Lord  as  a  sun,  make  one,  may  be  illustrated 
by  the  heat  and  light  which  proceed  from  the  sun  of  the  natural 
world,  for  these  two  also  make  one  in  issuing  from  that  sun. 
Their  not  making  one  on  earth,  is  not  owing  to  the  sun,  but  to 
the  eaitli :  for  the  latter  revolves  everv  day  round  her  axis,  and 
makes  a  yearly  revolution  according  to  the  ecliptic ;  hence  it 
appears  as  if  heat  and  light  do  not  make  one,  for  at  midsummer 
there  is  more  heat  than  light,  and  in  mid-winter  there  is  more 
light  than  heat.  The  case  is  similar  in  the  spiritual  world  ;  only 
that  the  earth  there  has  no  circumrotation  and  revolution,  but 
the  angels  turn  more  or  less  to  the  Lord,  and  those  who  turn  to 
Him  most  receive  more  heat  and  less  light,  and  those  who  turn 
to  Him  less  receive  more  linht  and  less  heat.  Hence  the  hea- 
veils,  which  consist  of  angels,  are  distinguished  into  two  king¬ 
doms,  the  celestial  kingdom  and  the  spiritual ;  the  celestial 


angels  receive  more  of  heat,  and  the  spiritual  angels  more  of 
light.  The  appearance  also  of  the  lands  on  which  they  dwell, 
is  according  to  the  reception  of  heat  and  light  by  the  inha¬ 
bitants.  There  is  a  plenary  correspondence,  if  instead  of  the 
motion  of  the  earth  you  substitute  the  change  of  state  of  the 
angels. 

102.  That  all  spiritual  things  also,  which  derive  their  origin 
through  the  heat  and  light  of  their  sun,  regarded  in  themselves, 
in  like  manner  make  one,  but  that  the  same  things,  regarded 
as  proceeding  from  the  affections  of  the  angels,  do  not  make 
one,  will  be  seen  in  what  follows.  When  the  heat  and  light 
make  one  in  the  heavens,  it  is,  as  it  were,  spring  with  the 
angels  ;  but  when  they  do  not  make  one,  it  is,  as  it  were,  either 
summer  or  winter  ;  not  like  winter  in  the  frigid  zones,  but  like 
winter  in  warmer  climates  :  for  the  equal  reception  of  love  and 
wisdom  constitutes  the  angelic  principle,  and  therefore  an  angel 
is  an  angel  of  heaven  according  to  the  union  of  love  and  wisdom 


in  him.  It  is  the  same  with  the  man  of  the  church,  if  in  him 
love  and  wisdon,  or  charity  and  faith,  make  one. 

103.  That  the  Sen  of  the  spiritual  World  appears  in 
a  middle  Altitude,  distant  from  the  Angels  as  the  Sun 

OF  THE  NATURAL  WORLD  IS  DISTANT  FROM  Men.  Most  people 

carry  out  of  the  world  an  idea  that  God  is  overhead  on  high, 
and  that  the  Lord  is  in  heaven  among  the  angels.  The  reason 
of  this  idea  of  God,  is,  that  in  the  Word  God  is  called  the 
Most  High,  and  He  is  said  to  dwell  on  high  ;  wherefore  they 
lift  up  their  eyes  and  hands  when  they  supplicate  and  adore  ; 
not  knowing  that  the  Most  High  signifies  the  inmost.  The 


31 


THE  DIYINE  LOVE. 


103—106 


reason  of  their  idea  of  the  Lord,  is,  that  they  do  lot  think  of 
Him  otherwise  than  as  of  another  man,  and  indeed  as  of  an 
angel ;  not  knowing  that  the  Lord  is  the  true  and  only  God. 
who  governs  the  universe  ;  who,  if  He  were  in  heaven  among 
the  angels,  could  not  have  the  universe  under  His  view,  pro¬ 
tection,  and  government ;  and  if  He  did  not  shine  upon  those 
who  are  in  the  spiritual  world  as  a  sun,  the  angels  would  have  no 
light :  for  they  are  spiritual,  and  therefore  no  other  light  agrees 
with  their  essence  but  spiritual  light.  That  there  is  light  in 
heaven,  infinitely  exceeding  the  light  upon  earth,  will  be  seen 
below  when  degrees  are  treated  of. 

o 

101.  The  sun,  from  which  the  angels  have  their  light  and 
heat,  appears  above  the  earth  which  the  angels  inhabit  in  an 
elevation  of  about  forty-five  degrees,  or  a  middle  altitude  ;  and 
it  appears  distant  from  the  angels  as  the  sun  of  this  world  is  dis 
taut  from  men.  It  appears  also  constantly  in  that  altitude  and 
at  that  distance,  nor  does  it  move.  Hence  the  angels  have  no 
times  distinguished  into  days  and  years,  nor  any  progression  of 
the  day  from  morning  by  noon  to  evening  and  night ;  nor  any 
progression  of  the  year  from  spring  through  summer  to  autumn 
and  winter,  but  there  is  perpetual  light  and  perpetual  spring  ; 
wherefore,  instead  of  times  there  are  in  heaven  states,  as  was 
said  above. 

105.  The  following  are  the  principal  reasons  why  the  sun  of 
the  spiritual  world  appears  in  a  middle  altitude  ;  First ,  that  so 
the  heat  and  light,  which  proceed  from  that  sun,  may  be  in 
their  mean  degree,  and  thence  in  their  equality,  and  thereby  in 
their  just  temperature  ;  for  if  the  sun  were  to  appear  above  its 
middle  altitude,  more  heat  than  light  would  be  perceived,  if 
below  it,  more  light  than  heat  would  be  perceived  ;  as  comes  tc 
pass  on  earth  when  the  sun  is  above  or  below  the  middle  of  the 
heavens ;  when  above,  the  heat  increases  to  a  greater  degree 
than  the  light,  and  when  below,  the  light  increases  to  a  greater 
degree  than  the  heat ;  for  the  light  remains  the  same  both  in 
summer  and  winter,  but  the  heat  is  increased  and  diminished 
according  to  the  sun’s  altitude.  The  second  reason,  why  the 
sun  of  the  spiritual  world  appears  in  a  middle  altitude  above 
the  angelic  heaven,  is,  because  thence  there  is  a  perpetual 
spring  in  all  the  angelic  heavens,  whereby  the  angels  are  in  a 
state  of  peace,  for  that  state  corresponds  to  spring  time  on 
earth.  The  third  reason  is,  that  by  that  means  the  angels  can 
always  turn  their  faces  to  the  Lord  and  see  Him  with  their  eyes  ; 
for  the  east,  thus  the  Lord,  is  before  the  faces  of  the  angels  in 
every  turn  of  their  bodies,  which  is  peculiar  to  that  world.  This 
would  not  be  the  case,  if  the  sun  of  that  world  ’were  to  appear 
above  or  below  a  middle  altitude,  and  least  of  all  if  it  appeared 
overhead  in  the  zenith. 

106.  If  the  sun  of  the  spiritual  world  did  not  appeal’  distant 
35 


1  OS— 109 


ANGELIC  WISDOM  CONCERNING 


from  tlie  angels  as  the  sun  of  the  natural  world  appears  distant 
from  men,  the  universal  angelic  heaven,  and  hell  under  it,  and 
our  terraqueous  globe  under  them,  would  not  he  under  the  view, 
protection,  omnipresence,  omniscience,  omnipotence,  and  pro¬ 
vidence  of  the  Lord ;  comparatively  as  the  sun  of  our  world, 
unless  it  were  at  the  distance  it  appears  from  the  earth,  could 
not  he  present  and  powerful  in  all  countries  by  heat  and  light, 
and  therefore  could  not  give  aid  as  a  substitute  to  the  sun  of 
the  spiritual  world. 

107.  It  is  highly  necessary  to  be  known,  that  there  are  two 
suns,  the  one  spiritual  and  the  other  natural ;  the  spiritual  sun 
for  those  who  are  in  the  spiritual  world,  and  the  natural  sun  for 
those  who  are  in  the  natural  world.  Unless  this  be  known, 

j 

nothing  can  be  accuratelv  understood  concerning  creation  and 
concerning  man,  which  subjects  are  to  be  treated  of;  the  effects 
indeed  may  be  seen,  but  unless  the  causes  of  the  effects  are 
seen  at  the  same  time,  the  effects  must  appear  only  in  a  kind 
of  night. 

108.  That  the  distance  between  the  Sun  and  the 
Angels  in  the  spiritual  world  is  an  appearance  accord¬ 
ing  TO  THE  RECEPTION  OF  THE  DlVINE  LoVE  AND  THE  DlVINE 

"Wisdom  by  them.  All  the  fallacies  which  prevail  with  the 
evil  and  with  the  simple,  arise  from  the  confirmation  of  appear¬ 
ances.  So  long  as  appearances  remain  appearances,  they  are 
truths  in  appearance,  according  to  which  any  one  may  think 
and  speak  ;  but  when  they  are  taken  for  real  truths,  which  is 
the  case  when  they  are  confirmed,  then  apparent  truths  become 
falsities  and  fallacies.  For  example:  it  is  an  appearance,  that 
the  sun  every  day  revolves  round  the  earth,  and  proceeds  every 
year  according  to  the  course  of  the  eclintic.  This,  so  long  as  it 
is  not  confirmed,  is  an  apparent  truth,  according  to  which  any 
one  may  think  and  speak ;  for  he  may  say,  that  the  sun  rises 
and  sets,  causing  morning,  noon,  evening,  and  night ;  also  that 
the  sun  is  at  particular  times  in  this  or  that  degree  of  the 
ecliptic,  or  in  such  a  degree  of  altitude,  thereby  causing  spring, 
summer,  autumn,  and  winter ;  but  in  confirming  this  appear¬ 
ance  as  the  real  truth,  the  confirmer  thinks  and  speaks  a  falsity 
grounded  in  a  fallacy.  It  is  the  same  with  innumerable  other 
appearances,  not  only  in  natural,  civil,  and  moral,  but  also  in 
spiritual  things. 

109.  it  is  the  same  with  the  distance  of  the  sun  of  the  spi¬ 
ritual  world,  which  sun  is  the  proximately  proceeding  emanation 
of  the  divine  love  and  divine  wisdom  of  the  Lord.  The  truth 
is,  that  there  is  no  distance ;  but  that  distance  is  an  appearance 
according  to  the  reception  of  the  divine  love  and  divine  wisdom 
in  their  respective  degrees  by  the  angels.  That  distances  in 
the  spiritual  world  are  appearances,  is  evident  from  what  was 
said  above  ;  as  in  n.  7  to  9,  that  the  Divine  is  not  in  Space  ;  and 

36 


THE  DIVES'  E  LOVE. 


109—112 


in  69  to  72,  that  the  Divine  fills  all  Spaces  without  Space  ;  and 
if  there  are  no  spaces,  there  are  no  distances ;  or,  what  is  the 
same,  if  spaces  are  appearances,  distances  also  are  appearances, 
for  distances  are  predicated  of  space. 

110.  The  sun  of  the  spiritual  world  appears  at  a  distance 
from  the  angels,  because  the  divine  love  and  the  divine  wisdom 
are  received  by  them  in  a  degree  of  heat  and  light  adapted  to 
their  state :  for  an  angel,  being  a  created  and  finite  being,  can¬ 
not  receive  the  Lord  in  the  first  degree  of  heat  and  light,  such 
as  is  in  the  sun,  for  he  would  be  entirelv  consumed  ;  wherefore 


the  Lord  is  received  by  them  in  a  degree  of  heat  and  light  cor¬ 
responding  to  their  love  and  wisdom.  This  may  be  illustrated 
by  the  fact,  that  an  angel  of  the  ultimate  heaven  cannot  ascend 
to  the  angels  of  the  third  heaven  ;  if  he  ascends  and  enters 
their  heaven  he  falls  as  it  were  into  a  swoon,  and  his  life  is  in  a 
kind  of  conflict  with  death ;  for  he  has  love  and  wisdom  in  a 
less  degree,  and  the  heat  of  love  and  the  light  of  wisdom  in  the 
same.  What  then  would  be  the  case,  if  an  angel  were  to  ascend 
towards  the  sun  itself,  and  enter  its  fire?  The  difference  of 
the  reception  of  the  Lord  by  the  angels,  causes  the  heavens  also 
to  appear  distinct  from  each  other  :  the  supreme  heaven,  which 
is  called  the  third,  appears  above  the  second,  and  the  second 
above  the  first :  not  that  there  is  any  distance  between  the  hea¬ 
vens,  but  that  they  appear  to  be  distant  from  each  other ;  for 
the  Lord  is  equally  present  with  those  of  the  ultimate  heaven 
as  with  those  of  the  third  heaven.  The  causes  of  the  appear¬ 
ance  of  distance  is  in  the  subjects,  which  are  the  angels,  not  in 
the  Lord. 

111.  It  is  difficult  to  comprehend  that  this  is  the  case  by  a 
natural  idea,  because  in  such  idea  there  is  space,  but  it  may  be 
comprehended  by  a  spiritual  idea,  because  in  such  idea  there  is 
no  space ;  the  angels  are  in  the  latter  idea.  It  may,  however, 
be  comprehended  by  a  natural  idea,  that  love  and  wisdom,  or 
what  is  the  same,  that  the  Lord,  who  is  divine  love  and  divine 
wisdom,  cannot  be  progressive  through  spaces,  but  is  present 
with  every  one  according  to  his  reception.  That  the  Lord 
is  present  with  all,  He  teaches  in  Matthew,  chap,  xxviii.  20, 
and  that  He  makes  Llis  abode  with  those  who  love  Him,  John 
xiv.  21. 

112.  This  may  seem  a  matter  of  superior  wisdom,  because 
the  heavens  and  the  angels  are  adduced  to  prove  it ;  but  never¬ 
theless  the  case  is  the  same  with  men.  They,  as  to  the  interiors 
ff  their  minds,  receive  heat  and  enlightenment  from  the  same 
sun  :  its  heat  warms  them,  and  its  light  enlightens  them,  in  pro¬ 
portion  as  they  receive  love  and  wisdom  from  the  Lord.  The 
difference  between  angels  and  men  is,  that  angels  are  under 
that  sun  only,  but  men  are  not  only  under  that  sun,  but  also 
under  the  sun  of  this  world  ;  for  the  bodies  of  men  cannot 

37  d 


112—115 


ANGELIC  WISDOM  CONCERNING 


possibly  exist  and  subsist  unless  they  are  under  both  suns ;  not 
so  the  bodies  of  the  angels,  which  are  spiritual. 

113.  That  the  Angels  are  in  the  Lord,  and  the  Lord 

IN  THEM  ;  AND  THAT  AS  THE  AnGELS  ARE  RECIPIENTS,  THE 

Lord  alone  is  Heaven.  Heaven  is  called  the  dwelling-place 
of  God,  and  the  throne  of  God,  and  hence  it  is  believed  that 
God  is  there  as  a  king  in  his  kingdom  ;  but  God,  that  is  to  say, 
the  Lord,  is  in  the  sun  above  the  heavens,  and  by  His  presence 
in  heat  and  light  is  in  the  heavens,  (see  the  two  last  articles :) 
and  although  the  Lord  is  in  that  manner  in  heaven,  still  He  is 
there  as  in  Himself :  for,  (as  was  shewn  above,  n.  108  to  112,) 
the  distance  between  the  sun  and  heaven  is  not  distance,  but 
an  appearance  of  distance ;  and  being  only  an  appearance,  it 
follows  that  the  Lord  Himself  is  in  heaven,  for  He  is  in  the 
love  and  wisdom  of  the  angels  of  heaven ;  and  as  He  is  in  the 
love  and  wisdom  of  all  the  angels,  and  the  angels  constitute 
heaven,  He  is  in  the  universal  heaven. 

111.  The  Lord  not  only  is  in  heaven,  but  also  is  heaven, 
because  love  and  wisdom  make  an  angel,  and  these  two  are  the 
Lord’s  in  the  angels  :  hence  the  Lord  is  heaven.  For  the  angels 
are  not  angels  from  their  own  proprium,  this  being  exactly  like 
the  proprium  of  a  man,  which  is  evil :  and  it  is  so,  because  all 
angels  have  been  men,  and  that  proprium  is  inherent  in  them 
from  their  birth ;  it  is  only  removed  ;  and  in  proportion  as  it  is 
removed,  they  receive  love  and  wisdom,  that  is,  the  Lord,  in 
them.  Any  one  may  see,  if  he  only  elevates  his  understanding 
a  little,  that  the  Lord  cannot  dwell  with  the  angels  but  in  what 
is  His  own,  that  is, in  Ilis  proprium,  which  is  love  and  wisdom, 
and  not  at  all  in  the  proprium  of  the  angels,  which  is  evil  : 
hence  it  is,  that  so  far  as  evil  is  removed,  so  far  the  Lord  is  in 
them,  and  so  far  they  are  angels.  The  essential  angelic  prin¬ 
ciple  of  heaven  is  the  divine  love  and  divine  wisdom  :  this  divine 
principle  is  called  angelic  when  it  resides  in  the  angels  :  hence 
it  is  evident  again,  that  angels  are  angels  from  the  Lord,  and 
not  from  themselves  ;  consequently  also  heaven. 

115.  But  how  the  Lord  is  in  an  angel,  and  an  angel  in  the 
Lord,  cannot  be  comprehended,  unless  the  nature  of  their  con¬ 
junction  be  known.  There  is  a  conjunction  of  the  Lord  with 
the  angel,  and  of  the  angel  with  the  Lord ;  wherefore  there  is  a 
reciprocal  conjunction.  This,  on  the  part  of  the  angel,  is  as 
follows :  the  angel  does  not  perceive  otherwise  than  that  he  is 
in  love  and  wisdom  from  himself,  just  as  it  appears  to  man,  and 
lienee  it  seems  to  him,  as  if  his  love  and  wisdom  were  of  himself, 
or  his  own  :  if  he  did  not  perceive  the  matter  thus,  there  would 
be  no  conjunction,  therefore  the  Lord  would  not  be  in  him,  nor 
he  in  the  Lord :  nor  is  it  possible  for  the  Lord  to  be  in  any 
particular  angel  or  man,  unless  he,  in  whom  the  Lord  with 
His  love  and  wisdom  is,  perceives  and  feels  it  as  his  own  :  bv 
3S 


THE  DIVINE  LOVE. 


115  —117 


this  means  the  Lord  is  not  only  received,  but  when  received,  is 
retained,  and  likewise  beloved  again  ;  thus  therefore  an  angel 
becomes  wise,  and  continues  wise.  Who  can  incline  to  love 
the  Lord  and  his  neighbor,  and  to  be  wise,  unless  he  feels  and 
perceives  what  he  loves,  learns,  and  imbibes,  as  his  own  ?  Who 
can  otherwise  retain  it  ?  W ere  this  not  the  case,  the  love  and 
wisdom  received  by  influx  would  have  no  abiding  place,  but 
would  pass  through  without  affecting,  so  that  an  angel  would 
not  be  an  angel,  nor  a  man  a  man,  yea,  he  would  be  merely 
like  an  inanimate  thing.  Hence  it  may  appear  that  reciproca¬ 
tion  is  necessary  to  the  existence  of  conjunction. 

116.  How  it  comes  to  pass  that  an  angel  perceives  and  feels 
[what  flows  from  the  Lord]  as  his  own,  and  so  receives  and 
retains  it,  although  it  is  not  his  own,  (for  it  was  said  above  that 
an  angel  is  not  an  angel  from  what  is  his  own,  but  from  what  is 
the  Lord’s  in  him)  shall  now  be  explained.  The  case  is  thus : 
every  angel  has  liberty  and  rationality  :  these  two  principles  are 
in  him  to  the  intent  that  he  may  be  receptible  of  love  and  wis¬ 
dom  from  the  Lord:  but  both  liberty  and  rationality  are  not  his 
own,  but  the  Lord’s  in  him ;  yet  being  intimately  conjoined  to 
his  life,  so  intimately  that  they  may  be  said  to  be  inherent  in 
it,  they  appear  to  belong  to  him,  or  to  be  his  own  ;  they  give 
him  the  power  to  think  and  will,  and  to  speak  and  act,  and 
what  he  thinks  and  wills,  and  speaks  and  acts,  from  them,  ap¬ 
pears  as  from  himself :  this  causes  reciprocation,  and  thereby 
conjunction.  But  still  in  proportion  as  an  angel  believes  that 
love  and  wisdom  are  in  himself,  and  therefore  claims  them  as 
his  own,  the  angelic  principle  is  not  in  him,  and  consequently 
he  has  not  conjunction  with  the  Lord  :  for  he  is  not  in  the 
truth ;  and  as  the  truth  and  the  light  of  heaven  make  one,  so 
far  he  cannot  be  in  heaven  ;  for  thereby  he  denies  that  he  lives 
from  the  Lord,  and  believes  that  he  lives  from  himself,  conse¬ 
quently  that  he  is  possessed  of  a  divine  essence.  In  these  two 
principles,  liberty  and  rationality,  consists  the  life  which  is  called 
angelic  and  human.  From  what  has  been  said  it  may  appear, 
that  an  angel  has  reciprocation  for  the  sake  of  conjunction  with 
the  Lord,  but  that  reciprocation,  considered  in  its  faculty,  is 
not  his  but  the  Lord’s  :  hence  it  is,  that  if  he  abuses  that  reci¬ 
procal  principle,  whereby  he  perceives  and  feels  as  his  own  that 
which  is  the  Lord’s,  which  is  done  by  attributing  it  to  himself, 
he  hills  from  the  angelic  state.  That  conjunction  is  reciprocal, 
the  Lord  Himself  teaches  in  John,  chap.  xiv.  20. to  21;  chap, 
xv.  4,  5,  6.  And  that  the  conjunction  of  the  Lord  with  man 
and  of  man  with  the  Lord,  is  in  those  things  which  are  of  the 
Lord,  which  are  called  His  words,  John  xv.  7. 

117.  There  are  some  who  imagine,  that  Adam  was  in  such 
a  state  of  liberty  or  of  free-will,  that  from  himself  he  was  able 
to  love  God  and  be  wise,  and  that  this  free-will  was  lost  in  hig 

39 


i  IT— 120 


ANGELIC  WISDOM  CONCERNING 


posterity  :  but  this  is  a  mistake  ;  for  man  is  not  life  but  a  reci¬ 
pient  of  life,  as  may  be  seen  above,  n.  4  to  6,  54  to  60 ;  and 
he  who  is  a  recipient  of  life,  cannot  love  and  be  wise  from  any 
thing  of  his  own  :  hence  Adam,  when  he  was  desirous  to  be 
wise  and  to  love  from  what  was  his  own,  fell  from  wisdom  and 
love,  and  was  cast  out  of  Paradise. 

118.  The  same  which  is  here  said  of  an  angel  may  be  said 
of  heaven,  which  consists  of  angels,  because  the  Divine  in  the 
greatest  and  least  things  is  the  same,  as  was  shown  above,  n.  77 
to  82.  The  same  which  has  •  been  said  of  an  angel  and  of  hea¬ 
ven,  may  be  said  of  a  man  and  the  church,  for  an  angel  of  hea¬ 
ven  and  a  man  of  the  church  act  as  one  by  conjunction ;  and 
also  a  man  of  the  church,  as  to  the  interiors  of  his  mind,  is  an 
angel  :  by  a  man  of  the  church  we  mean  a  man  in  whom  the 
church  is. 


119.  That  in  the  spiritual  world  the  east  is  where 
the  Lord  appears  as  a  sun,  and  that  the  other  quarters 
are  determined  theeeby.  The  sun  of  the  spiritual  world 
and  its  essence,  and  the  heat  and  light  of  it,  and  the  presence 
of  the  Lord  from  thence,  have  been  treated  of;  we. shall  now 
proceed  to  treat  of  the  quarters  of  that  world.  That  sun  and 
that  world  are  treated  of,  because  God  is  treated  of,  and  love 
and  wisdom  ;  and  to  treat  of  them  otherwise  than  from  their 
original  source,  would  be  to  treat  from  effects  and  not  from 
causes ;  and  yet  effects  teach  nothing  but  effects,  and  when 
they  are  considered  alone  they  do  not  explain  a  single  cause  ; 
but  causes  explain  effects  ;  and  to  know  effects  from  causes  is 
to  be  wise  ;  but  to  inquire  into  causes  from  effects  is  not  to  be 
wise,  because  then  fallacies  present  themselves,  which  the  ex 
aminer  calls  causes,  and  this  is  confounding  wisdom ;  for  causes 
are  prior  and  effects  posterior ;  and  from  posterior  things  prior 
ones  cannot  be  seen,  but  posterior  ones  may  be  seen  from  prior 
ones  :  this  is  order.  For  this  reason  the  spiritual  world  is  here 
first  treated  of ;  for  all  causes  exist  there  :  we  shall  afterwards 
treat  of  the  natural  world,  where  all  thin  us  which  appear  are 
effects. 

120.  4Ve  shall  begin  with  the  quarters  of  the  spiritual  world 
There  are  quarters  in  that  world  as  in  the  natural  world  ;  but 
the  quarters  of  the  spiritual  world,  like  that  world  itself,  are 
spiritual ;  whereas  the  quarters  of  the  natural  world,  like  that 
world  itself,  are  natural ;  wherefore  they  differ  so  much  that 
they  have  nothing  in  common.  There  are  four  quarters  in  both 
worlds,  the  east,  west,  south,  and  north  :  these  four  quarters 
in  the  natural  world  are  constant,  being  determined  bv  the  sun 
in  its  meridian ;  .opposite  thereto  is  the  north,  on  one  side  is 
the  east,  and  on  the  other  side  is  the  west,  which  quarters  are 
determined  by  the  meridian  of  each  particular  place ;  for  the 
gun’s  station  in  the  meridian  is  always  the  same  every  where 

40 


THE  DIVINE  LOVE. 


120—124 


and  therefore  fixed.  It  is  otherwise  in  the  spiritual  world  : 
there  the  quarters  are  determined  by  the  sun  of  that  world, 
which  constantly  appears  in  its  place,  and  where  it  appears  is 
the  east ;  wherefore  the  determination  of  the  quarters  in  that 
world  is  not,  as  in  the  natural  world,  from  the  south,  but  from 
the  east ;  opposite  is  the  west,  on  one  side  is  the  south,  and  on 
the  other  the  north.  That  these  quarters  do  not  originate  from 
the  sun  there,  but  from  the  inhabitants  of  that  world,  who  are 
angels  and  spirits,  will  be  seen  in  the  following  pages. 

121.  As  these  quarters,  by  virtue  of  their  origin  from  the 
Lord  as  a  sun,  are  spiritual,  therefore  the  habitations  of  angels 
and  spirits,  which  are  ail  according  to  these  quarters,  are  also 
spiritual ;  and  they  are  spiritual  because  their  inhabitants  dwell 
according  to  their  reception  of  love  and  wisdom  from  the  Lord. 
Those  who  are  in  a  superior  degree  of  love  dwell  in  the  east, 
those  who  are  in  an  inferior  degree  of  love  in  the  west,  those  who 
are  in  a  superior  decree  of  wisdom  in  the  south,  and  those  who 
are  in  an  inferior  degree  of  wisdom  in  the  north.  Hence  it  is 
that,  in  the  TTord,  the  east,  in  a  supreme  sense,  means  the 
Lord,  and,  in  a  respective  sense,  love  towards  Him  ;  the  west, 
love  towards  Him  decreasing ;  the  south,  wisdom  in  light ;  and 
the  north,  wisdom  in  shade;  or  similar  things. determined  in 
regard  to  the  state  of  those  who  are  treated  of. 

122.  Since  all  the  quarters  in  the  spiritual  world  are  deter¬ 
mined  from  the  east,  and  the  east,  in  a  supreme  sense,  mea 


-L-LO 


the  Lord,  and  also  the  divine  love,  it  is  evident,  that  it  is  the 
Lord,  and  love  to  Hint,  from  which  all  things  exist ;  and  that 
in  proportion  as  any  one  is  not  in  that  love,  he  is  removed  from 
the  Lord,  and  dwells  either  in  the  west,  or  in  the  south,  or 
in  the  north,  at  a  distance  there  according  to  his  reception  of 
love. 

123.  Since  the  Lord  as  a  sun  is  constantly  in  the  east, 
therefore  the  ancients,  with  whom  all  the  particulars  of  worship 
represented  spiritual  things,  turned  their  faces  to  the  east  in 
their  adorations ;  and  that  they  might  do  the  same  in  all  wor¬ 
ship,  they  also  turned  their  temples  towards  the  same  quarter  : 
hence  churches  at  this  day  are  built  in  the  same  manner. 

124.  That  the  quarters  in  the  spiritual  world  do 

NOT  ORIGINATE  FROM  THE  LORD  AS  A  SUN,  BUT  FROM  THE  AN¬ 
GELS  according  to  reception.  It  has  been  shewn  that  the 
angels  dwell  distinctlv  among  themselves,  some  in  the  eastern 
quarter,  some  in  the  western,  some  in  the  southern,  and  some 
in  the  northern  ;  and  that  in  the  east  they  are  in  a  superior  de¬ 
gree  of  love;  in  the  west,  in  an  inferior  degree  of  love;  in  the 
south,  in  the  light  of  wisdom  ;  and  in  the  north,  in  the  si  Lade 
of  wisdom.  This  diversity  of  their  habitations  appears  to  ori 
ginate  from  the  Lord  as  a  sun,  when  nevertheless  it  is  from  the 
angels.  The  Lord  is  not  in  a  greater  degree  of  love  and  wisdom, 
41 


124—127 


ANGELIC  WISDOM  CONCERNING 


nor  as  a  sun  is  He  in  a  greater  degree  of  heat  and  light,  with 
one  than  with  another,  for  He  is  every  where  the  same  ;  hut 
He  is  not  received  by  one  in  the  same  degree  as  by  another ; 
and  this  causes  them  to  appear  to  themselves  at  a  greater  or  less 
distance  from  each  other,  and  to  dwell  variously  according  to 
the  different  quarters.  Hence,  the  quarters  in  the  spiritual 
world  are  no  other  than  various  receptions  of  love  and  wisdom, 
and  consequently  of  heat  and  light,  from  the  Lord  as  a  sun 
That  this  is  the  case,  is  evident  from  what  was  shewn  above, 
n.  108  to  112,  that  distances  in  the  spiritual  world  are  ap¬ 
pearances. 

125.  Since  the  quarters  are  various  receptions  of  love  and 
wisdom  by  the  angels,  it  may  be  expedient  to  speak  of  the  va¬ 
riety  from  which  that  appearance  exists.  The  Lord  is  in  an 
angel,  and  an  angel  in  the  Lord,  as  was  shewn  in  the  preceding 
article ;  but  as  it  appears  as  if  the  Lord  as  a  sun  was  without 
the  angel,  it  also  appears  as  if  the  Lord  saw  him  from  the  sun, 
and  as  if  he  saw  the  Lord  in  the  sun,  almost  in  the  same  man¬ 
ner  as  an  image  appears  in  a  glass.  Speaking  therefore  accord¬ 
ing  to  that  appearance,  the  Lord  sees  and  looks  at  every  one 
face  to  face,  but  the  angels,  in  their  turn,  do  not  in  that  manner 
see  the  Lord.  Those  who  are  in  love  to  the  Lord  from  the  Lord, 
see  Him  directly,  being  therefore  in  the  east  and  west ;  those 
who  are  more  in  wisdom,  see  the  Lord  obliquely  to  the  right, 
and  those  who  are  less  in  wisdom,  obliquely  to  the  left,  the  for¬ 
mer  being  therefore  in  the  south,  and  the  latter  in  the  north. 
The  latter  are  in  an  oblique  aspect,  because  love  and  wisdom 
proceed  as  one  from  the  Lord,  but  are  not  received  as  one  by 
the  angels,  as  was  said  before ;  and  the  wisdom  which  abounds 
over  and  above  love,  appears  indeed  to  be  wisdom,  but  still  is 
not,  because  it  has  no  life  in  it  from  love.  These  considerations 
shew  the  origin  of  that  diversity  of  reception,  agreeably  to  which 
the  dwellings  of  the  angels  appear  according  to  the  quarters  in 
the  spiritual  world. 

126.  That  the  various  reception  of  love  and  wisdom  consti¬ 
tutes  the  quarter  in  the  spiritual  world,  may  appear  from  the 
circumstance,  that  an  angel  changes  his  quarter  according  to 
the  increase  and  decrease  of  his  love  ;  whence  it  is  evident  that 
the  quarter  does  not  originate  from  the  Lord  as  the  sun,  but 
from  the  angel  according  to  reception.  It  is  the  same  with  man 
as  to  his  spirit,  by  which  he  is  in  a  certain  quarter  of  the  spiri¬ 
tual  world,  in  whatever  quarter  of  the  natural  world  he  may  be  ; 
for,  as  was  said  above,  the  quarters  of  the  spiritual  world  have 
nothing  in  common  with  the  quarters  of  the  natural  world  ; 
in  the  latter  man  exists  as  to  his  body,  but  in  the  former  as  to 
his  spirit. 

127.  In  order  that  love  and  wisdom  mav  make  one  in  ano’el 

i  CD 

and  man,  there  are  pairs  in  all  parts  of  his  body  ;  the  eves,  ears, 

42 


THE  DIVINE  LOVE. 


127-  -130 


End  nostrils  are  pairs  ;  the  hands,  loins,  and  feet  are  pairs  ;  the 
brain  is  divided  into  two  hemispheres,  the  heart  into  two  cham¬ 
bers,  the  lungs  into  two  lobes,  and  the  other  members  in  the 
same  manner :  thus  angels  and  men  have  a  right  and  a  left 
side ;  and  all  the  parts  on  their  right  side  have  relation  to  love 
from  which  wisdom  is  derived,  and  all  the  parts  on  their  left 
side  to  wisdom  from  love;  or,  what  is  the  same,  all  the  parts 
on  the  right  have  relation  to  good  from  which  truth  is  derived, 
and  all  the  parts  on  the  left  to  truth  from  good.  Angels  and 
men  have  these  pairs  in  order  that  love  and  wisdom,  or  good 
and  truth,  may  act  as  one,  and  as  one  may  look  to  the  Lord  : 
but  of  this  more  in  what  follows. 

128.  Hence  we  may  see  the  fallacy  and  consequent  falsity 
of  those  persons,  who  imagine  that  the  Lord  bestows  heaven 
arbitrarily,  or  that  He  arbitrarily  grants  more  wisdom  and  love 
to  one  than  to  another ;  when  the  Lord  is  equally  desirous  for 
one  to  become  wise  and  to  be  saved  as  another ;  for  He  provides 
means  for  all ;  and  every  one  is  wise  and  is  saved  in  proportion 
as  he  receives  and  lives  according  to  those  means  :  for  the  Lord 
is  the  same  with  one  as  with  another  ;  but  the  recipients,  which 
are  angels  and  men,  are  dissimilar  in  consequence  of  a  dissimilar 
reception  and  life.  That  this  is  the  case  may  appear  from  what 
has  now  been  said  concerning  the  quarters,  and  the  habitations 
of  the  angels  according  to  those  quarters,  namely,  that  that 
diversity  is  not  from  the  Lord,  but  from  the  recipients. 

129.  That  the  angels  constantly  turn  their  faces  to 
the  Lord  as  a  sun,  and  thus  have  the  south  to  the  right, 

THE  NORTH  TO  THE  LEFT,  AND  THE  WEST  BEHIND.  All  that  is 

here  said  of  the  angels  and  of  their  turning  to  the  Lord  as  a 
sun,  is  also  to  be  understood  of  man  as  to  his  spirit,  for  man 
as  to  his  mind  is  a  spirit,  and,  if  he  be  in  love  and  wisdom,  he 
is  an  angel ;  wherefore  also  after  death,  when  he  puts  off  his 
externals,  which  he  had  derived  from  the  natural  world,  he 
becomes  a  spirit  or  an  angel :  and  since  the  angels  constantly 
turn  their  faces  eastward  to  the  sun,  consequently  to  the  Lord, 
it  is  also  said  of  the  man  who  is  in  love  and  wisdom  from  the 
Lord,  that  he  sees  God,  that  he  looks  to  God,  and  that  he  has 
God  before  his  eyes ;  by  which  is  meant  that  he  leads  the  life 
of  an  angel.  Such  things  are  said  in  the  world,  as  well  because 
they  actually  exist  in  heaven,  as  because  they  actually  exist  in 
man’s  spirit.  In  prayer,  who  does  not  look  before  him  up  to 
God,  to  whatever  quarter  his  face  is  turned? 

130.  The  angels  constantly  turn  their  faces  to  the  Lord  as 
a  sun,  because  they  are  in  the  Lord  and  the  Lord  in  them, 
and  the  Lord  interiorly  leads  their  affections  and  thoughts,  and 
constantly  turns  them  to  Himself;  consequently  they  cannot 
look  any  otherwise  than  to  the  east,  where  the  Lord  appears  as 
a  sun :  lienee  it  is  evident  that  the  angels  do  not  turn  them- 

43 


130  -133 


ANGELIC  WISDOM  CONCERNING 


selves  to  the  Lord,  hut  that  the  Lord  turns  them  to  Himself. 
For  when  the  angels  think  interiorly  of  the  Lord,  they  do  not 
think  of  Him  otherwise  than  in  themselves.  Interior  thought 
itself  does  not  cause  distance  ;  but  exterior  thought,  which  acts 
as  one  with  the  sight  of  the  eyes,  does  make  distance ;  the 
reason  is,  because  exterior  thought  is  in  space,  but  not  interior 
thought,  and  when  it  is  not  in  space,  as  in  the  spiritual  world, 
still  it  is  in  the  appearance  of  space.  These  things  however  can 
be  but  little  understood  by  any  one  who  thinks  of  God  from 
space  ;  for  God  is  every  where,  and  yet  not  in  space ;  wherefore 
He  is  as  well  within  as  without  an  angel,  and  hence  an  angel 
can  see  God,  that  is,  the  Lord,  both  within  and  without  him¬ 
self:  within,  when  he  thinks  from  love  and  wisdom  ;  without, 
when  he  thinks  of  love  and  wisdom.  But  of  these  things 
we  shall  speak  more  particularly  when  we  come  to  treat  of 
the  Lord’s  Omnipresence,  Omniscience,  and  Omnipotence. 
Beware  of  falling  into  the  execrable  heresy,  that  God  has 
infused  Himself  into  men,  and  is  in  them,  and  no  longer 
in  Himself.  God  is  every  where,  as  well  within  man  as 
without  him,  for  He  is  in  all  space  without  space,  as  was  shewn 
above,  n.  7  to  -10,  and  69  to  72.  Were  He  in  man,  He 
would  not  only  be  divisible,  but  also  included  in  space,  and 
man  might  then  even  think  himself  to  be  God.  This  heresy 
is  so  abominable,  that  in  the  spiritual  world  it  stinks  like  a 
dead  carcass. 

131.  The  turning  of  the  angels  to  the  Lord  is  such,  that  at 
every  turn  of  their  bodies  they  look  to  the  Lord  as  a  sun  before 
them:  an  angel  can  turn  himself  round  and  round,  and  thereby 
see  various  things  which  are  about  him,  but  still  the  Lord  con 
stantly  appears  before  his  face  as  a  sun.  This  may  seem  won¬ 
derful,  but  nevertheless  it  is  the  truth.  It  has  also  been  given 
me  to  see  the  Lord  thus  as  a  sun  :  I  see  Him  before  my  face, 
and  this  with  continuance  for  many  years,  and  to  whatever 
quarter  of  the  world  I  have  turned  myself. 

132.  Since  the  Lord  as  a  sun,  and  therefore  the  east,  is 
before  the  faces  of  all  the  angels  of  heaven,  therefore  at  their 
right  hand  is  the  south,  at  their  left  the  north,  and  behind 
them  the  west ;  and  this  is  the  case  in  every  turning  of  their 
bodies  :  for,  as  was  said  before,  all  the  quarters  of  the  spiritual 
world  are  determined  from  the  east;  wherefore  those  who  have 
the  east  before  their  eyes,  are  in  the  quarters  themselves,  yea, 
they  are  the  very  determinations  of  them  ;  for,  as  was  shewn 
above,  n.  124  to  128,  the  quarters  are  not  from  the  Lord  as  the 
sun,  but  from  the  angels  according  to  reception. 

133.  How  as  heaven  consists  of  angels,  and  angels  are  such, 
therefore  the  universal  heaven  turns  to  the  Lord,  and  by  so 
turning  is  governed  by  the  Lord  as  one  man,  which  it  also  is  in 
tie  sight  of  the  Lord  :  that  heaven  is  as  one  man  in  the  sight 

44 


THE  DIVINE  LOVE. 


133—136 


of  the  Lord,  may  be  seen  in  the  work  On  Heaven  and  Hell, 
n.  59  to  ST  :  thence  also  are  the  quarters  of  heaven. 

131.  The  quarters  being  thus  as  it  were  inscribed  on  every 
angel,  and  on  the  universal  heaven,  therefore  an  angel,  unlike 
a  man  in  the  world,  knows  his  house  and  his  habitation,  wherever 
he  goes.  A  man  does  not  know  his  house  and  place  of  abode 
from  the  quarter  in  himself,  because  he  thinks  from  space,  thus 
from  the  quarters  of  the  natural  world,  which  have  nothing  in 
common  with  the  quarters  of  the  spiritual  world.  Nevertheless 
there  is  such  a  knowledge  in  birds  and  beasts,  for  thev  know 
instinctively  their  homes  and  places  of  abode,  as  is  well  known 
from  much  experience  :  a  proof  this  that  such  knowledge  pre¬ 
vails  in  the  spiritual  world ;  for  all  things  which  exist  in  the 
natural  world  are  effects,  and  all  things  which  exist  in  the  spi¬ 
ritual  world  are  the  causes  of  those  effects,  and  every  thing 
natural  derives  its  cause  from  something  spiritual. 

135.  That  all  the  interiors  both  of  the  minds  and  of 

THE  BODIES  OF  ANGELS  ARE  TURNED  TO  THE  LORD  AS  A  SUN. 

The  angels  have  an  understanding  and  a  will,  a  face  and  a  bodv  ; 
they  have  also  the  interiors  of  the  understanding  and  will,  as 
well  as  of  the  face  and  body  :  the  interiors  of  the  understand¬ 
ino;  and  of  the  will  are  the  things  which  belong  to  their  interior 
affection  and  thought ;  the  interiors  of  the  face  are  the  brains  ; 
and  the  interiors  of  the  body  are  the  viscera,  whereof  the  prin¬ 
cipal  are  the  heart  and  lungs.  In  a  word,  the  angels  have  all 
and  every  thing  that  men  have  on  earth :  by  virtue  thereof 
angels  are  men  :  an  external  form  without  those  internals  does 
not  make  them  men ;  but  an  external  form  with  them,  yea, 
from  them,  makes  them  men :  otherwise  they  would  only  be 
images  of  men,  in  which  there  is  no  life,  because  they  have  not 
within  them  the  form  of  life. 

136.  It  is  well  known,  that  the  will  and  the  understanding 
govern  the  body  at  pleasure  ;  for  the  mouth  speaks  what  the  un¬ 
derstanding  thinks,  and  the  body  does  what  the  will  wills : 
hence  it  is  evident,  that  the  body  is  a  form  corresponding  to  the 
understanding  and  will ;  and  as  form  is  also  predicated  of  the 
understanding  and  the  will,  it  is  evident  that  the  form  of  the 
body  corresponds  to  the  form  of  the  understanding  and  of  the 
will.  To  describe  the  nature  of  both  these  forms,  does  not 
properly  fall  within  the  present  plan.  There  are  innumerable 
things  in  both  ;  and  innumerable  things  on  both  sides  act  as 
one,  because  they  mutually  correspond  to  each  other :  hence  the 
mind,  or  the  will  and  understanding,  governs  the  body  at  plea¬ 
sure,  thus  altogether  as  itself.  From  these  considerations  it 
follows,  that  the  interiors  of  the  mind  act  as  one  with  the  inte¬ 
riors  of  the  body,  and  the  exteriors  of  the  mind  with  the  exte¬ 
riors  of  the  bodv.  The  in  eriors  of  the  mind  as  well  as  the 

o 

45 


136—140 


ANGELIC  WISDOM  CONCERNING 


interiors  of  the  body  will  be  spoken  of  below,  after  the  degrees 
of  life  have  been  treated  of. 

137.  Since  the  interiors  of  the  mind  make  one  with  the 
interiors  of  the  body,  it  follows,  that  when  the  interiors  of  the 
mind  turn  to  the  Lord  as  a  sun,  the  interiors  of  the  body  do  the 
same  ;  and  since  the  exteriors  of  both  the  mind  and  the  body 
depend  on  their  interiors,  it  follows  that  they  also  do  the  same  : 
for  what  the  external  does,  that  it  does  from  its  internal  prin¬ 
ciples,  the  common  or  general  deriving  all  it  has  from  the 
particulars  of  which  it  consists.  Hence  it  is  evident,  that  as 
an  angel  turns  his  face  and  body  to  the  Lord  as  a  sun,  all  the 
interiors  of  his  mind  and  body  are  likewise  so  turned.  It  is  the 
same  with  man,  if  he  always  has  the  Lord  before  his  eyes,  which 
is  the  case  if  he  be  in  love  and  wisdom  ;  he  then  looks  to 
the  Lord,  not  only  with  his  eyes  and  face,  but  with  his  whole 
mind  and  his  whole  heart,  that  is,  with  every  thing  of  his  will 
and  understanding,  and  at  the  same  time  with  every  part  of 
his  body. 

13S.  This  turning  to  the  Lord  is  an  actual  turning,  and  a 
kind  of  elevation.  There  is  an  elevation  into  the  heat  and 
light  of  heaven,  which  is  effected,  by  the  opening  of  the  inte¬ 
riors  ;  when  these  are  open,  love  and  wisdom  flow  into  the 
interiors  of  the  mind,  and  the  heat  and  light  of  heaven  into 
the  interiors  of  the  body,  in  consequence  whereof  there  is  an 
elevation,  as  it  were,  out  of  mist  into  air,  or  out  of  air  into 
pether ;  and  love  and  wisdom  with  their  heat  and  light  are  the 
Lord  in  man,  who,  as  was  said  before,  turns  man  to  Himself. 
The  contrary  happens  with  those  who  are  not  in  love  and  wis¬ 
dom,  and  still  more  so  with  those  who  are  contrary  to  love  and 
wisdom ;  their  interiors,  as  well  of  the  mind  as  the  body,  are 
shut,  and  when  they  are  shut,  their  exteriors  react  against  the 
Lord,  such  being  their  nature.  Hence,  they  turn  their  backs 
to  the  Lord,  and  turning  their  backs  to  Him  is  turning  their 
faces  towards  hell. 

139.  This  actual  conversion  to  the  Lord  is  an  effect  of  love 
and  at  the  same  time  of  wisdom,  not  of  love  alone,  or  of  wis¬ 
dom  alone  ;  love  alone  being  an  esse  without  its  existere,  for 
love  exists  in  wisdom  ;  and  wisdom  without  love  being  like  an 
existere  without  its  esse,  for  wisdom  exists  from  love.  Love 
does  indeed  exist  without  wisdom  ;  but  such  love  is  man’s,  and 
not  the  Lord’s  :  and  wisdom  exists  without  love  ;  but  such  wis¬ 
dom,  although  it  is  from  the  Lord,  has  not  the  Lord  in  it,  being 
like  the  light  in  winter,  which,  although  from  the  sun,  still  has 
not  in  it  the  essence  of  the  sun,  which  is  heat. 

140.  That  every  spirit,  whatever  be  his  quality, 
turns  in  like  manner  to  his  ruling  LOVE.  Jt  may  be  expe¬ 
dient  first  to  point  out  what  a  spirit  is,  and  what  an  angel. 

46 


THE  DIVINE  LOVE. 


140— US 


Every  man  after  death  first  enters  the  world  of  spirits,  which  is 
in  the  midst  between  heaven  and  hell,  and  there  goes  through 
his  times  or  states,  and  according  to  his  life  is  prepared  either 
for  heaven  or  for  hell.  So  long  as  he  abides  in  that  world  he  is 
called  a  spirit :  he  who  is  taken  up  from  that  world  into  heaven 
is  called  an  angel ;  but  he  who  is  cast  down  into  hell  is  called  a 
satan  or  a  devil.  So  long  as  the  same  are  in  the  world  of  spirits, 
he  wh  _)  is  preparing  for  heaven  is  called  an  angelic  spirit,  and  he 
who  is  preparing  for  hell  an  infernal  spirit ;  the  angelic  spirit  in 
the  meantime  is  in  conjunction  with  heaven,  and  the  infernal 
spirit  with  hell.  All  the  spirits  in  the  world  of  spirit^  are  ad¬ 
joined  to  men,  because  men,  as  to  the  interiors  of  their  minds, 
are  in  like  manner  between  heaven  and  hell,  and  through  those 
spirits  communicate  with  heaven  or  with  hell,  according  to  their 
life.  It  is  to  be  observed,  that  the  Would  of  Spirits  is  one 
thing,  and  the  Spiritual  World  another ;  the  world  of  spirits 
is  what  is  now  spoken  of;  but  the  spiritual  world,  in  the  com¬ 
plex,  is  both  that  world  and  heaven  and  hell. 

141.  It  may  be  expedient  also  to  say  somewhat  concerning 
the  different  kinds  of  love,  since  the  turning  of  angels  and 
spirits  from  their  loves  to  their  loves,  is  the  subject  under  con¬ 
sideration.  The  universal  heaven  is  distinguished  into  societies 
according  to  all  the  differences  of  loves  ;  in  like  manner  hell ; 
and  in  like  manner  the  world  of  spirits.  Heaven  is  distin¬ 
guished  into  societies  according  to  the  differences  of  celestial 
loves,  whereas  hell  is  distinguished  into  societies  according  to 
the  differences  of  infernal  loves,  and  the  world  of  spirits  accord¬ 
ing  to  the  differences  of  both  celestial  and  infernal  loves.  There 
are  two  loves  which  are  the  heads  of  the  rest,  or  to  which  all 
other  loves  are  referable.  The  love  which  is  the  head,  or  to 
which  all  the  celestial  loves  refer  themselves,  is  love  to  the 
Lord;  and  the  love  which  is  the  head,  or  to  which  all  the  in¬ 
fernal  loves  refer  themselves,  is  the  love  of  rule,  grounded  in 
the  love  of  self :  these  two  loves  are  diametrically  opposite  to 
each  other. 

142.  Since  love  towards  the  Lord,  and  the  love  of  rule 
grounded  in  the  love  of  self,  are  altogether  opposite  to  each 
other ;  and  since  all  who  are  in  love  towards  the  Lord  turn 
themselves  to  the  Lord  as  a  sun,  (as  was  shewn  in  the  preceding 
article,)  it  may  appear  that  all  who  are  in  the  love  of  rule 
grounded  in  the  love  of  self  turn  themselves  from  the  Lord. 
They  thus  turn  their  backs  on  the  Lord,  because  those  who  are 
in  love  towards  the  Lord,  love  nothing  more  than  to  be  led  by 
the  Lord,  and  desire  that  the  Lord  only  may  rule ;  but  those 
who  are  in  the  love  of  rule  grounded  in  the  love  of  self,  love 
nothing  more  than  to  be  led  by  themselves,  and  desire  that 
themselves  only  may  rule.  The  love  of  rule  grounded  in  the 
love  of  self  is  here  specified,  because  there  is  a  love  of  rule 

47 


142—146 


ANGELIC  WISDOM  CONCERNING 


grounded  in  a  love  of  performing  uses ;  wliicli  love,  as  it  makes 
one  with  love  towards  the  neighbor,  is  spiritual  love :  this  latter 
love  however  cannot  be  called  the  love  of  rule,  but  the  love  of 
being  useful. 

143.  Every  spirit,  of  whatever  quality  he  be,  turns  to  his 
ruling  love,  because  love  is  the  life  of  every  one,  as  was  shewn 
in  part  the  first,  n.  1,  2,  3,  and  the  life  turns  its  receptacles, 
which  are  called  members,  organs,  and  viscera,  consequently 
the  whole  man,  to  that  society  which  is  in  a  similar  love  with 
itself,  that  is,  where  its  love  is. 

144.  Since  the  love  of  rule,  grounded  in  the  love  of  self  is 
entirely  opposite  to  love  towards  the  Lord,  therefore  spirits  who 
are  in  that  love  of  rule  turn  their  faces  from  the  Lord,  and 
look  with  their  eyes  to  the  west  of  the  spiritual  world  ;  and 
since  their  bodies  are  thus  turned,  the  east  is  behind  them,  the 
north  to  the  right,  and  the  south  to  the  left.  The  east  is  behind 
them  because  they  hate  the  Lord,  the  north  is  to  their  right, 
because  they  love  fallacies  and  the  falsities  derived  from  them, 
and  the  south  is  to  their  left  because  they  spurn  the  light  of 
wisdom.  They  can  turn  round  and  round,  but  all  things  which 
they  see  about  them,  appear  similar  to  their  love.  All  such 
spirits  are  sensual-natural,  and  think  that  they  alone  live,  and 
look  on  others  as  images :  they  think  themselves  wiser  than  all 
others,  although  they  are  in  a  state  of  insanity. 

145.  In  the  spiritual  world  appear  ways,  like  the  ways  or 
roads  in  the  natural  world ;  some  lead  to  heaven  and  some  to 
hell ;  but  the  ways  which  lead  to  hell  do  not  appear  to  those 
who  go  to  heaven,  nor  the  ways  which  lead  to  heaven  to  those 
who  u:o  to  hell.  Such  ways  are  innumerable,  there  being  some 
which  lead  to  every  society  of  heaven,  and  to  every  society  of 
hell.  Every  spirit  enters  the  way  which  leads  to  the  society  of 
his  love,  and  does  not  see  the  ways  which  lead  to  any  other : 
hence  every  spirit  proceeds  in  the  same  direction  as  that  in  which 
he  turns  himself  to  his  ruling  love. 

146.  That  the  Divine  Love  and  the  Divine  Wisdom, 

WHICH  PROCEED  FROM  THE  LORD  AS  A  SUN,  AND  CAUSE  HEAT 
AND  LIGHT  IN  HEAVEN,  IS  THE  PROCEEDING  DlVINE,  WHICH 

is  the  Holy  Spirit.  In  the  Doctrine  of  the  Hew  Jeru¬ 
salem  concerning  the  Lord  it  has  been  shewn,  that  God  is 
one  in  person  and  in  essence,  that  there  is  a  trinity  in  Him,  and 
that  that  God  is  the  Lord ;  also,  that  His  trinity  is  called  Father, 
Son,  and  Holy  Spirit,  and  that  the  Divine  from  whom  all  things 
are  [Divinum  a  quo]  is  called  the  Father,  the  Divine  Human 
the  Son,  and  the  Divine  proceeding  the  Holy  Spirit.  Although 
the  latter  is  called  the  Divine  proceeding,  yet  no  one  knows 
why  it  is  called  proceeding :  this  is  unknown,  because  it  is  also 
unknown  that  the  Lord  appears  before  the  angels  as  a  sun,  and 
that  heat,  which  in  its  essence  is  divine  love,  and  light,  which 
4S 


THE  DIVINE  LOVE. 


140 - 14S 


in  its  essence  is  divine  wisdom,  proceeds  from  that  sun.  These 
truths  being  unknown,  it  was  impossible  to  know  that  the 
Divine  proceeding  was  not  divine  by  itself,  and  thus  the  Atlia- 
nasian  doctrine  of  the  trinity  declares,  that  there  is  one  person 
of  the  Father,  another  of  the  Son,  and  another  of  the  Holy 
Spirit :  but  when  it  is  known  that  the  Lord  appears  as  a  sun, 
a  just  idea  may  be  had  of  the  Divine  proceeding,  or  the  Holy 
Spirit,  as  being  one  with  the  Lord,  yet  proceeding  from  Him, 
as  heat  and  light  from  the  sun  ;  which  is  the  reason  why  the 
angels  are  in  divine  heat  and  divine  light  in  the  same  proportion 
as  they  are  in  love  and  wisdom.  Ho  one  who  is  ignorant  that 
the  Lord  appears  in  the  spiritual  world  as  a  sun,  and  that  His 
Divine  [Spirit]  proceeds  from  Him  in  this  manner,  could  ever 
know  what  is  meant  by  proceeding,  whether  it  only  means 
communicating  those  things  which  are  of  the  Father  and  the 
Son,  or  illuminating  and  teaching.  Still,  even  in  this  case, 
there  is  no  ground  for  enlightened  reason  to  acknowledge  the 
Divine  proceeding  as  separately  divine,  and  to  call  it  God,  and 
make  a  distinction,  when  it  is  known  that  God  is  one,  and  that 
He  is  omnipresent. 

147.  It  was  shown  above,  that  God  is  not  in  space,  and  that 
thereby  He  is  omnipresent ;  also  that  the  Divine  is  the  same 
every  where,  but  that  the  apparent  variety  thereof  is  in  angels 
and  men  by  reason  of  their  various  reception.  How  since  the 
Divine,  which  proceeds  from  the  Lord  as  a  sun,  is  in  light  and 
heat,  and  light  and  heat  flow  first  into  universal  recipients, 
which  in  the  world  are  the  atmospheres,  and  as  these  are  the 
recipients  of  clouds,  it  may  appear  that  according  as  the  interiors 
which  belong  to  the  understanding,  in  a  man  or  an  angel,  are 
overshadowed  with  such  clouds,  so  he  is  a  receptacle  of  the  Di¬ 
vine  proceeding.  By  clouds  are  meant  spiritual  clouds,  which 
are  thoughts,  and  which,  if  they  are  grounded  in  truths,  accord 
with  divine  wisdom,  but  if  in  falses,  disagree  therewith  ;  where¬ 
fore  also  thoughts  grounded  in  truths,  when  presented  to  the 
sight  in  the  spiritual  world,  appear  as  white  clouds,  and  thoughts 
grounded  in  false  principles,  as  black  clouds.  Lienee  it  may  ap¬ 
pear,  that  the  Divine  proceeding  is  indeed  in  every  man,  but 
that  it  is  variously  veiled  by  each. 

148.  Since  the  Divine  itself  is  present  in  angels  and  men  by 
spiritual  heat  and  light,  therefore  it  is  said  of  those  who  are  in 
the  truths  of  divine  wisdom  and  in  the  good  of  divine  love,  when 
they  are  aftected  thereby,  and  under  the  influence  thereof  think 
ot  them  from  that  affection,  that  they  grow  warm  with  God , 
which  also  happens  sometimes  to  perception  and  sensation,  as 
when  a  preacher  speaks  from  zeal :  of  the  same  it  is  also  said, 
that  they  are  illuminated  by  God ,  because  the  Lord,  by  His  Di¬ 
vine  proceeding,  both  enkindles  the  will  with  spiritual  heat,  and 
enlightens  the  understanding  with  spiritual  light. 


14-9—152 


ANGELIC  WISDOM  CONCERNING 


149.  That  the  Holy  Spirit  is  identical  with  the  Lord,  and 

that  it  is  the  essential  truth  which  enlightens  man,  is  evident 
from  the  following  passages  of  the  Word  :  “Jesus  said,  when 
the  Spirit  of  truth  is  come,  he  will  guide  you  into  all  truth  :  he 
shall  not  speak  of  himself;  but  whatsoever  he  shall  hear,  that 
shall  he  speak.”  “  He  shall  glorify'  Me ;  for  he  shall  receive 
of  mine,  and  shall  shew  it  unto  you,”  John  xvi.  13,  14,  15. 
“That  he  shall  be  with  the  disciples  and  in  them,”  John  xvii. 
26.  “  Jesus  said,  the  words  that  I  speak  unto  you,  they  are 

spirit  and  they  are  life,”  John  vi.  63.  From  these  passages 
it  is  evident,  that  the  truth  which  proceeds  from  the  Lord,  is 
called  the  Holy  Spirit ;  which  enlightens  because  it  is  in  the 
light. 

150.  The  enlightenment  which  is  attributed  to  the  Holy  Spi¬ 
rit,  is  indeed  from  the  Lord  in  man,  but  still,  it  is  effected  through 
the  medium  of  spirits  and  angels.  The  nature  of  this  mediation 
cannot  yet  be  described  ;  only  that  angels  and  spirits  are  by  no 
means  able  to  enlighten  man  from  themselves,  because  they,  like 
man,  are  enlightened  by  the  Lord  :  and  as  this  is  the  case,  hence 
all  enlightenment  comes  from  the  Lord  alone.  It  is  communica¬ 
ted  through  the  medium  of  angels  or  spirits,  because  a  man,  who 
is  in  enlightenment,  is  then  placed  in  the  midst  of  such  angels 
and  spirits  as  receive  more  enlightenment  than  others  from  the 
Lord  alone. 

151.  That  the  Loud  created  the  universe  and  all  things 

IN  IT  BY  MEANS  OF  THE  SUN,  WHICH  IS  THE  FIRST  PROCEEDING  OF 

the  Divine  Love  and  the  Divine  Wisdom.  Bv  the  Lord  is 


meant  God  from  eternity,  or  Jehovah,  who  is  called  the  Father 
and  Creator,  because  He  is  one  with  Him,  as  was  shewn  in  the 
Doctrine  of  the  Hew  Jerusalem  concerning  the  Lord  :  where¬ 
fore  in  the  following  pages,  which  also  treat  of  creation,  He  is 
called  the  Lord. 

152.  That  all  things  in  the  universe  were  created  from  the 
divine  love  and  the  divine  wisdom,  was  fully  shewn  in  Part  I., 
particularly  in  n.  52,  53  ;  we  shall  here  shew  that  it  was  by 
means  of  the  sun,  which  is  the  first  proceeding  of  the  divine 
love  and  the  divine  wisdom.  Ho  one  who  can  see  effects  by 
virtue  of  causes,  and  afterwards  effects  derived  from  causes  in 
their  order  and  series,  can  deny  that  the  sun  is  the  first  [begin¬ 
ning]  of  creation,  for  all  things  in  the  natural  world  subsist 
from  it ;  and  since  they  subsist  from  it,  they  also  existed  from 
it:  the  one  implies  and  testifies  the  other;  for  they  are  all  under 
its  view,  because  it  has  determined  and  disposed  them  for  ex¬ 
istence  {posuit  ut  sint)  /  and  to  keep  them  under  its  view  is  to 
determine  and  dispose  them  for  existence  continually  ( continue 
ponere)  y  wherefore  it  is  also  said,  that  subsistence  is  perpetual 
existence.  Were  any  thing  to  be  entirely  withdrawn  from  the 
gun’s  influx  through  the  atmospheres,  it  would  be  immediately 


50 


THE  DIVINE  LOVE. 


152—155 

dissolved  ;  for  the  atmospheres,  which  are  purer  and  purer,  and 
actuated  in  power  by  the  sun,  contain  all  things  in  connection. 
Now  since  the  subsistence  of  the  universe,  and  of  all  things  in 
it,  depends  on  the  sun,  it  is  evident  that  the  sun  is  the  first  oi 
creation,  and  that  all  other  things  proceed  from  it.  The  expres¬ 
sion,  from  the  sun,  means  from  the  Lord,  through  the  sun  ; 
for  the  sun  also  was  created  from  the  Lord. 

153.  There  are  two  suns  by  which  all  things  were  created 
from  the  Lord,  the  sun  of  the  spiritual  world,  and  the  sun  oi 
the  natural  world  :  all  things  were  created  from  the  Lord  by  the 
sun  of  the  spiritual  world,  but  not  by  the  sun  of  the  natural 
world  ;  for  the  latter  is  far  below  the  former,  and  in  a  mean  dis¬ 
tance  :  the  spiritual  world  is  above  it,  and  the  natural  world  is 
beneath  it ;  and  the  sun  of  the  natural  world  was  created  to  act 
as  a  medium  or  substitute  :  its  mediate  operation  will  be  spoken 
of  in  what  follows. 

151.  The  universe  and  all  things  therein  were  created  from 
the  Lord  by  the  sun  of  the  spiritual  world,  because  that  sun  is 
the  proximate  proceeding  of  the  divine  love  and  the  divine  wis¬ 
dom,  and  from  the  divine  love  and  the  divine  wisdom  all  things 
are,  as  was  shown  above,  n.  52  to  82.  There  are  three  things 
in  every  created  thing,  as  well  in  the  greatest  as  in  the  least, 
namely,  end,  cause,  and  effect.  There  is  no  created  thing  in 
which  these  three  do  not  exist.  In  the  greatest,  or  in  the 
universe,  these  three  exist  in  the  following  order  :  The  end  ot 
all  things  is  in  the  sun,  which  is  the  proximate  proceeding  of  the 
divine  love  and  the  divine  wisdom  ;  the  causes  of  all  things  are 
in  the  spiritual  world  ;  and  the  effects  of  all  things  are  in  the 
natural  world.  How  these  three  exist  in  the  first  and  last  prin¬ 
ciples  of  things,  shall  be  shewn  in  what  follows.  Now  since 
there  is  no  created  thing  in  which  these  three  do  not  exist,  it 
follows  that  the  universe,  and  every  thing  in  it,  was  created 
from  the  Lord  by  the  sun,  which  has  in  it  the  end  of  all  things. 

155.  Creation  cannot  be  explained  so  as  to  be  apprehended, 
unless  space  and  time  be  removed  from  the  thought ;  but  if 
these  are  removed  it  may  be  apprehended.  Remove  them 
it  you  can,  or  as  much  as  you  can,  and  keep  the  mind  in  an 
idea  abstracted  from  space  and  time,  and  you  will  perceive 
that  the  greatest  of  space  and  the  least  of  space  do  not  at  all 
differ ;  and  then  you  cannot  but  have  an  idea  of  the  creation  ol 
the  universe,  similar  to  that  of  the  creation  of  the  particulars 
in  the  universe;  and  that  there  is  a  diversity  in  created  things, 
because  there  are  infinite  things  in  God-Man,  and  thence  inde¬ 
finite  things  in  the  sun,  which  is  the  proximate  proceeding  from 
Him,  and  these  indefinite  things  are  imaged  in  the  created 
universe.  Hence  no  one  thing  can  any  where  be  the  same  as 
another :  hence,  too,  the  variety  of  all  things  which  is  presented 
before  the  eyes,  together  with  space,  in  the  natural  world,  and 


155—157 


ANGELIC  WISDOM  CONCERNING 


in  the  appearance  of  space  in  the  spiritual  world  :  and  this  va* 
riety  is  of  things  in  general  and  also  of  things  in  particular. 
These  are  the  things  which  were  demonstrated  in  Part  I.,  where 
it  was  shewn,  that  in  God-Man  infinite  things  are  distinctly 
one,  n.  17  to  22.  That  all  things  in  the  universe  were  created 
from  the  divine  love  and  the  divine  wisdom,  n.  52,  54.  That 
all  things  in  the  created  universe  are  recipients  of  the  divine 
love  and  the  divine  wisdom  of  God-Man,  n.  55  to  60.  That 
the  Divine  is  not  in  space,  n.  7  to  10.  That  the  Divine  fills  all 
spaces  without  space,  n.  69  to  72.  That  the  Divine  in  the 
greatest  and  least  things  is  the  same,  n.  77  to  82. 

156.  The  creation  of  the  universe,  and  of  all  things  in  it, 
cannot  be  said  to  have  been  effected  from  space  to  space,  nor 
from  time  to  time,  progressively  and  successively,  but  from 
eternity  and  infinity  ;  not  eternity  of  time,  for  this  has  no  ex¬ 
istence,  but  eternity  not  of  time,  for  this  is  identical  with  the 
Divine  ;  nor  from  infinity  of  space,  for  this  also  has  no  exist¬ 
ence,  but  from  infinity  not  of  space,  which  also  is  identical  with 
the  Divine.  I  know  that  these  things  transcend  the  ideas  of 
thoughts  which  are  in  natural  light ;  but  they  do  not  transcend 
the  ideas  of  thoughts  which  are  in  spiritual  light,  for  in  these 
last  there  is  nothing  of  space  and  time  :  nor  do  they  altogether 
transcend  the  ideas  which  are  in  natural  light ;  for  when  it  is 
6aid,  that  there  is  no  such  thing  as  infinite  space,  every  one 
assents  to  it  from  reason  :  it  is  the  same  with  eternity,  this 
being  the  infinite  of  time.  The  expression,  “  to  eternity,”  is 
comprehended  from  time,  but  “  from  eternity,”  is  not  compre¬ 
hended  unless  time  be  removed. 

157.  That  the  sun  of  the  n  at  dual  world  is  pure  fire, 

AND  THEREFORE  DEAD,  AND  SINCE  NATURE  DERIVES  ITS  ORIGIN 

from  that  sun,  that  it  also  is  dead.  Creation  itself  can¬ 
not  in  the  least  be  ascribed  to  the  sun  of  the  natural  world,  but 
all  to  the  sun  of  the  spiritual  world,  because  the  sun  of  the 
natural  world  is  wholly  dead,  but  the  sun  of  the  spiritual  world 
is  alive,  being  the  first  proceeding  of  the  divine  love  and  the 
divine  wisdom  ;  and  what  is  dead  does  not  act  from  itself,  but 
is  acted  on  ;  wherefore  to  ascribe  to  it  any  thing  of  creation, 
would  be  like  ascribing  to  the  instrument  with  which  the  hand 
of  the  artificer  operates,  the  work  of  the  artificer.  The  sun  ot 
the  natural  world  is  pure  fire,  from  which  all  life  is  abstracted  ; 
but  the  sun  of  the  spiritual  world  is  fire  containing  divine  life. 
The  idea  of  the  angels  concerning  the  fire  of  the  sun  of  the 
natural  world,  and  the  fire  of  the  sun  of  the  spiritual  world,  is 
this  ;  that  the  divine  life  is  internally  in  the  fire  of  the  sun  of 
the  spiritual  world,  but  externally  in  the  fire  of  the  sun  of  the 
natural  world.  From  this  it  may  be  seen,  that  the  actuality 
of  the  sun  of  the  natural  world  is  not  from  itself,  but  from 
the  living  power  proceeding  from  the  sun  of  the  spiritual 
52 


THE  DIVINE  LOVE. 


157—1 62 


world  :  wherefore  if  the  living  power  of  the  latter  sun  were 
withdrawn  or  taken  away,  the  former  sun  would  perish.  Hence 
it  is,  that  the  worship  of  the  sun  is  the  lowest  of  all  kinds 
of  worship  of  a  God;  and  therefore  in  the  Word  it  is  called 
an  abomination. 

15S.  Since  the  sun  of  the  natural  world  is  pure  fire,  and 
for  that  reason  dead,  therefore  the  heat  thence  proceeding  is 
dead  heat,  and  the  light  thence  proceeding  dead  light.  By 
parity  of  reasoning,  the  atmospheres, — the  tether  and  the  air, 
— which  receive  and  communicate  the  heat  and  light  of  that 
sun.  are  dead  ;  and  being  dead,  all  and  singular  the  things  of 
the  world  which  is  subject  to  them,  and  is  called  earth,  are 
dead.  Nevertheless  all  and  singular  these  things  are  surrounded 
by  spiritual  things,  which  proceed  and  flow  from  the  sun  of  the 
spiritual  world ;  and  unless  they  were  thus  surrounded,  the 
earths  could  not  have  been  actuated,  and  made  capable  of  pro¬ 
ducing  forms  of  uses,  that  is,  vegetables,  or  forms  of  life,  that 
is,  animals ;  or  of  furnishing  a  supply  of  materials  for  the  exist¬ 
ence  and  subsistence  of  man. 

159.  Now  since  nature  begins  from  that  sun,  and  all  that 
exists  and  subsists  therefrom  is  called  natural,  it  follows  that 
nature,  with  all  and  singular  the  things  appertaining  to  it,  is 
dead.  The  appearance  of  nature  as  alive  in  men  and  animals, 
is  owing  to  the  life  which  accompanies  and  actuates  nature. 

160.  Since  the  lowest  substances  of  nature,  which  constitute 
earths,  are  dead,  and  are  not  mutable  and  various  according  to 
the  state  of  the  affections  and  thoughts,  as  in  the  spiritual 
world,  but  immutable  and  fixed,  therefore  in  nature  there  are 
spaces,  and  distances  of  spaces.  Such  things  are  the  conse¬ 
quences  of  creation  closing  there,  and  subsisting  in  a  state  of  rest. 
Hence  it  is  evident  that  spaces  are  proper  to  nature ;  and  since 
spaces  in  nature  are  not  appearances  of  spaces  according  to  states 
of  life,  as  in  the  spiritual  world,  they  may  also  be  called  dead. 

161.  Since  times  in  like  manner  are  stated  and  constant, 
they  also  are  proper  to  nature  ;  for  the  time  of  a  day  is  con- 
stantiv  twentv-four  hours,  and  the  time  of  a  vear  is  constantly 
tnree  hundred  and  sixty-five  days  and  a  quarter.  The  very 
states  of  light  and  darkness,  and  of  heat  and  cold,  which  vary 
them,  return  also  constantlv  ;  the  states  which  return  daily,  are 
morning,  noon,  evening,  and  night ;  those  which  return  yearly, 
are  spring,  summer,  autumn,  and  winter  :  and  the  states  of  the 
year  constantlv  modify  the  states  of  the  days.  Since  none  of 
these  states  are  states  of  life,  as  in  the  spiritual  world,  there¬ 
fore  they  are  dead  :  for  in  the  spiritual  world  there  is  continual 
light  and  continual  heat,  and  the  light  corresponds  to  the  state 
of  wisdom,  and  the  heat  to  the  state  of  love,  with  the  angels, 
by  virtue  whereof  the  states  of  these  are  alive. 

162.  Hence  we  may  see  the  infatuation  of  those  who  ascribe 

53  e 


162- -165 


ANGELIC  WISDOM  CONCERNING 


all  tilings  to  nature.  Those  who  have  confirmed  themselves  in 
favor  of  nature,  bring  themselves  into  such  a  state,  that  they 
no  longer  desire  to  elevate  their  minds  above  nature ;  for  this 
reason  their  minds  are  shut  above,  and  opened  below,  and  thus 
they  become  sensual-natural,  or  spiritually  dead ;  and  as  they 
then  think  only  from  such  things  as  they  have  learned  from  the 
bodily  senses,  or  from  the  world  through  the  senses,  they  also 
in  their  hearts  deny  God.  In  this  case,  since  man's  conjunction 
with  heaven  is  broken,  he  forms  conjunction  with  hell,  and  has 
only  the  faculty  remaining  of  thinking  and  willing ;  the  faculty 
of  thinking,  from  rationality,  and  the  faculty  of  willing,  from 
liberty ;  which  two  faculties  every  man  has  from  the  Lord,  nor 
are  they  ever  taken  away.  They  are  possessed  equally  by  the 
devils  as  by  the  angels ;  but  devils  apply  them  to  make  them¬ 
selves  insane  and  to  do  evil,  whereas  angels  apply  them  to  make 
themselves  wise  and  to  do  good. 

163.  That  without  two  suns,  the  one  living  and  the 

OTHER  DEAD,  THERE  CAN  BE  NO  CREATION.  The  Universe  in 

general  is  distinguished  into  two  worlds,  the  spiritual  and  the 
natural:  angels  and  spirits  dw^ell'in  the  spiritual  world,  and 
men  in  the  natural  world.  The  two  worlds  are  entirely  alike  in 
their  external  face,  so  much  so  that  they  cannot  be  distin¬ 
guished  ;  but  as  to  their  internal  face  they  are  entirely  different. 
The  men  who  are  in  the  spiritual  world,  and  who,  as  was  said, 
are  called  angels  and  spirits,  are  spiritual,  and,  being  spiritual, 
think  and  speak  spiritually ;  but  the  men  who  are  in  the  natural 
world,  are  natural,  and  think  and  speak  naturally  ;  and  spiritual 
thought  and  speech  have  nothing  in  common  with  natural 
thought  and  speech.  Hence  it  is  evident,  that  these  two  worlds, 
the  spiritual  and  the  natural,  are  entirely  distinct  from  each 
other ;  so  much  so,  that  they  can  by  no  means  be  together. 

161.  Now  since  these  two  worlds  are  so  distinct,  there  is  a 
necessity  for  two  suns,  one  from  which  all  spiritual  things  pro¬ 
ceed,  and  another  from  which  all  natural  things  proceed  :  and 
since  all  spiritual  things  in  their  origin  are  alive,  and  all  natural 
things  from  their  origin  are  dead,  and  their  respective  suns  are 
those  origins,  it  follows  that  the  one  sun  is  living  and  that  the 
other  sun  is  dead  ;  also,  that  the  dead  sun  was  created  by  the 
living  sun  from  the  Lord. 

165.  A  dead  sun  was  created,  to  the  end  that  all  things 
may  be  fixed,  stated,  and  constant  in  the  ultimates,  and  that 
hence  there  may  be  permanent  and  enduring  existences.  On 
this,  and  no  other  ground,  creation  is  founded.  The  terra¬ 
queous  globe,  in  which,  on  which,  and  about  which,  such  things 
exist,  is,  as  it  were,  the  basis  and  firmament,  as  being  the  ulti 
mate  work,  in  which  all  things  close,  and  on  which  they  rest. 
It  is  also  as  it  wer?  the  matrix,  from  which  effects,  which  are  the 
ends  of  creation,  ai  3  produced,  as  will  be  shown  in  what  follows. 

51 


THE  DIVINE  LOVE. 


165— 16S 


166.  That  the  Lord  created  all  things  by  the  living  sun,  and 
not  by  the  dead  sun,  is  evident  from  the  consideration,  that 
what  is  living  disposes  at  pleasure  what  is  dead,  and  forms  it 
for  uses,  which  are  its  ends ;  but  not  vice  versa.  No  rational 
person  can  think,  that  all  things,  and  even  life  itself,  are  from 
nature :  he  who  so  thinks,  does  not  know  what  life  is.  Nature 
cannot  dispense  life  to  any  thing,  being  in  itself  altogether  inert. 
It  is  entirely  contrary  to  order,  for  what  is  dead  to  act  on  what 
is  living,  or  for  a  dead  power  to  act  on  a  living  power,  or,  what 
is  the  same  thing,  for  natural  to  act  on  spiritual,  and,  therefore, 
to  think  so  is  contrary  to  the  light  of  sound  reason.  What  is 
dead,  or  natural,  may  indeed  in  many  ways,  by  external  acci¬ 
dents,  be  perverted  or  changed  ;  but  still  it  cannot  act  on  life, 
but  life  acts  on  it,  according  to  the  change  induced  in  its  form : 
the  same  is  true  with  respect  to  physical  influx  into  the  spiritual 
operations  of  the  soul,  which,  it  is  well  known,  does  not  exist, 
because  it  is  not  possible. 

167.  That  the  end  of  creation,  which  is,  that  all. 

THINGS  MAT  RETURN  TO  THE  CREATOR,  AND  THAT  THERE  MAT 

be  conjunction,  exists  in  its  ultimates.  It  may  be  expe¬ 
dient  first  to  speak  concerning  ends.  There  are  three  things 
which  follow  in  order ;  these  are  called  the  first  end,  the  middle 
end,  and  the  ultimate  end ;  and  they  are  also  called  end,  cause, 
and  effect.  These  three  must  needs  be  in  every  thing,  in  order 
that  it  may  be  any  thing ;  for  a  first  end  without  a  middle  end, 
and  an  ultimate  end,  is  impossible ;  or,  what  is  the  same,  an 
end  without  a  cause  and  an  effect  cannot  exist :  so  neither  can 
a  cause  exist  without  the  end  from  which  it  proceeds,  and  the 
effect  in  which  it  is  (manifested) :  nor  can  an  effect  exist  alone, 
without  a  cause  and  an  end.  This  may  be  comprehended  if  it 
be  considered,  that  an  end  without,  or  separate  from,  an  effect, 
has  no  existence,  and  is  a  mere  term :  for  an  end,  to  be  actual, 
must  be  terminated,  and  it  is  terminated  in  its  effect,  in  which 
it  is  first  called  an  end,  because  it  is  an  end.  The  agent  or 
efficient  appears  indeed  to  exist  by  itself ;  but  this  is  an  appear¬ 
ance  arising  from  the  fact  of  its  being  in  its  effect :  if  it  be 
separated  from  the  effect,  it  disappears  in  a  moment.  Hence  it 
is  evident,  that  these  three,  end,  cause,  and  effect,  must  exist 
in  every  thing,  to  make  it  any  thing. 

168.  Moreover  it  is  to  be  observed,  that  the  end  is  all  in  the 
cause,  and  all  in  the  effect :  hence  it  is  that  end,  cause,  and 
effect,  are  called  the  first  end,  the  middle  end,  and  the  ulti¬ 
mate  end.  But  that  the  end  may  be  all  in  the  cause,  there 
must  be  something  from  the  end  in  whicn  it  may  be ;  and  that 
it  may  be  all  in  the  effect,  there  must  be  something  from  the 
end,  through  the  cause,  in  which  it  may  be  ;  for  the  end  cannot 
be  in  itself  alone, — it  must  be  in  something  existing  from  itself, 
in  which  it  may  be  as  to  every  thing  of  its  own,  and  by  acting 

55 


168—172 


ANGELIC  WISDOM  CONCERNING 


become  efficient,  till  it  subsists.  It  subsists  in  the  ultimate  end, 
which  is  called  the  effect. 

169.  In  the  created  universe,  both  in  its  greatest  and  in  its 
least  parts,  these  three,  end,  cause,  and  effect,  exist,  because 
they  exist  in  God  the  Creator,  who  is  the  Lord  from  eternity : 
but  since  He  is  infinite,  and  infinite  things  in  the  Infinite  are 
distinctly  one,  (as  was  shewn  above,  n.  17  to  22,)  therefore 
these  three  in  Him,  and  in  his  infinites,  are  distinctly  one. 
Hence  it  is  that  the  universe,  wdiich  was  created  from  His  esse, 
and  which,  regarded  as  to  uses,  is  His  image,  obtained  these 
three  in  all  and  singular  the  things  appertaining  to  it. 

170.  The  universal  end,  which  is  the  end  of  all  things  in 
creation,  is,  that  there  may  be  an  eternal  conjunction  of  the 
Creator  with  the  created  universe  ;  and  this  is  impossible  unless 
there  be  subjects,  in  which  His  Divine  may  be  as  in  Himself, 
consequently  in  which  it  may  dwell  and  remain  ;  which  subjects, 
in  order  that  they  may  be  His  habitations  and  mansions,  must 
be  recipients  of  ILis  love  and  wisdom  as  from  themselves  ;  con- 
sequentlv  thev  must  be  such  as  to  elevate  themselves  to  the 
Creator  as  from  themselves,  and  join  themselves  with  Him  : 
without  this  reciprocation  no  conjunction  can  be  effected.  These 
subjects  are  men,  who  can  elevate  and  join  themselves,  as  from 
themselves  :  that  men  are  such  subjects,  and  that  they  are  reci¬ 
pients  of  the  Divine  as  from  themselves,  has  been  many  times 
shewn  above.  By  this  conjunction  the  Lord  is  present  in  every 
work  created  from  Himself;  for  every  created  thing  is  finally 
for  the  sake  of  man  ;  wherefore  the  uses  of  all  things,  which 
are  created,  ascend  by  degrees  from  ultimates  to  man,  and 
through  man  to  God  the  Creator,  from  whom  they  originate,  as 
was  shewn  above,  n.  65  to  68. 

171.  Creation  is  in  a  continual  progression  to  this  ultimate 
end  by  these  three  principles,  end,  cause,  and  effect,  because 
these  three  exist  in  the  Lord  the  Creator,  as  was  said  above; 
and  the  Divine  is  in  all  space  without  space,  n.  69  to  72  ;  and 
is  the  same  in  the  greatest  and  smallest  things,  n.  77  to  82. 
Hence  it  is  evident,  that  the  created  universe,  in  its  common 
progression  to  its  ultimate  end,  is  respectively  the  middle  end ; 
for  forms  of  uses  are  continually  raised  up  from  the  earth  by 
the  Lord  the  Creator,  in  their  order  to  man,  who  as  to  his  body 
is  likewise  from  the  earth :  man  is  next  elevated  by  the  recep¬ 
tion  of  love  and  wisdom  from  the  Lord ;  and  all  means  are  pro¬ 
vided  that  he  may  receive  them ;  and  he  is  made  such  that  he 
can  receive  them  if  he  will.  From  wdiat  has  been  now  said 
it  may  be  seen,  though  as  yet  only  in  a  general  way,  that  the 
end  of  creation,  which  is,  that  all  things  may  return  to  the 
Creator,  and  that  conjunction  may  be  effected,  exists  in  its 
ultimates. 

172.  That  end,  cause,  and  effect,  are  in  all  and  singular  the 
56 


THE  DIVINE  LOVE. 


171-174 


things  of  creation,  is  evident  when  it  is  considered  that  all 
effects,  or  ultimate  ends,  become  anew  first  ends,  in  a  continual 
series  from  the  Lord  the  Creator,  who  is  the  first,  to  the  con¬ 
junction  of  man  with  Him,  which  is  the  last.  That  all  ulti¬ 
mate  ends  become  anew  first  ends,  is  evident  from  the  fact,  that 
there  is  nothing  so  inert  and  dead,  but  has  some  efficiency 
in  it ;  even  sand  exhales  such  a  principle  as  contributes  assist¬ 
ance  in  producing  something,  and  therefore  in  effecting  some¬ 
thing. 


PART  III. 


173.  That  in  the  spiritual  world  there  are  atmo¬ 
spheres,  WATERS,  AND  EARTHS,  AS  IN  tlie  NATURAL  WORLD  , 
BUT  THAT  THE  FORMER  ARE  SPIRITUAL,  WHEREAS  THE  LATTER 

are  natural.  That  the  spiritual  world  and  the  natural  world 
are  alike,  only  that  all  and  every  thing  of  the  spiritual  world  is 
spiritual,  and  that  all  and  every  thing  of  the  natural  world  is 
natural,  was  mentioned  in  the  preceding  pages,  and  shewn  in 
the  work  On  Heaven  and  Hell.  These  two  worlds  being 
alike,  therefore  in  both  there  are  atmospheres,  waters,  and 
earths,  which  are  the  generals,  by  and  from  which  all  and  sin¬ 
gular  things  exist  with  an  infinite  variety. 

174.  The  atmospheres,  which  are  called  aethers  and  airs, 
are  alike  in  both  the  spiritual  and  natural  worlds,  only  that 
those  in  the  spiritual  wTorld  are  spiritual,  and  those  in  the  na¬ 
tural  world  are  natural.  The  former  are  spiritual  because  they 
exist  from  the  sun,  which  is  the  first  proceeding  of  the  divine 
love  and  divine  wisdom  of  the  Lord,  and  from  Him  receive  in 
them  divine  fire  which  is  love,  and  divine  light  which  is  wisdom, 
and  convey  these  two  to  the  heavens  where  the  angels  dwell, 
arid  cause  the  presence  of  that  sun  in  the  greatest  and  smallest 
things  there.  The  spiritual  atmospheres  are  discrete  substances, 
or  most  minute  forms,  originating  from  the  sun ;  and  as  they 
severally  receive  the  sun,  hence  its  fire,  being  divided  into  so 
many  substances  or  forms,  and  as  it  were  covered  or  enclosed 
in  them,  and  tempered  by  these  coverings,  becomes  heat,  pro¬ 
portioned  finally  to  the  love  of  angels  in  heaven,  and  of  spirits 
under  heaven ;  the  same  may  be  said  of  the  light  of  the  sun. 
The  natural  atmospheres  are  similar  to  the  spiritual  atmos¬ 
pheres,  in  being  also  discrete  substances  of  a  very  minute  form, 
originating  from  the  sun  of  the  natural  world ;  which  sun  also 

57 


174—178 


ANGELIC  WISDOM  CONCERNING 


they  each  of  them  receive,  and  treasure  up  in  them  its  th  e,  and 
temper  it,  and  convey  it  as  heat  to  the  earth,  which  is  the  dwel¬ 
ling-place  of  men  ;  and  in  like  manner  the  light. 

175.  The  difference  between  the  spiritual  atmospheres  and 
the  natural  atmospheres,  is,  that  the  spiritual  atmospheres  are 
receptacles  of  divine  fire  and  divine  light,  consequently  of  love 
and  wisdom,  for  they  contain  these  within  them ;  whereas  the 
natural  atmospheres  are  not  receptacles  of  divine  fire  and  divine 
light,  hut  of  the  fire  and  light  of  their  own  sun,  which  in  itself 
is  void  of  life,  (as  was  shewn  above,)  and  therefore  they  contain 
nothing  from  the  sun  of  the  spiritual  world,  but  still  they  are 
surrounded  by  spiritual  atmospheres  which  come  from  that  sun. 
That  this  is  the  difference  between  the  spiritual  atmospheres 
and  the  natural  atmospheres,  is  learnt  from  the  wisdom  of  the 
angels. 

176.  The  existence  of  atmospheres  in  the  spiritual  wrorld 
as  well  as  in  the  natural,  may  appear  from  the  fact,  that  angels 
and  spirits  breathe,  speak,  and  hear,  equally  with  men  in  the 
natural  world ;  and  respiration,  like  speech  and  hearing,  is  ef¬ 
fected  by  means  of  the  air  or  ultimate  atmosphere :  also  from 
the  fact,  that  angels  and  spirits  see,  equally  as  men  in  the  na¬ 
tural  world,  and  sight  is  not  possible  but  by  means  of  an  •atmos¬ 
phere  purer  than  air ;  also  from  this,  that  angels  and  spirits 
think  and  are  affected  equally  with  men  in  the  natural  world, 
and  thought  and  affection  do  not  exist  but  by  means  of  still 
purer  atmospheres  ;  and  lastly  from  this,  that  all  things  belong¬ 
ing  to  the  bodies  of  angels  and  spirits,  as  well  external  as  in¬ 
ternal,  are  held  in  the  proper  connection  by  atmospheres ;  their 
externals  by  an  aerial  atmosphere,  and  their  internals  by  sethe- 
real  atmospheres  :  were  it  not  for  the  circumpressure  and  action 
of  these  atmospheres,  the  interior  and  exterior  forms  of  the 
body  would  evidently  be  dissolved.  Since  the  angels  are  spi¬ 
ritual,  and  their  bodies  in  general  and  in  particular  are  held  in 
their  connection,  form,  and  order,  by  atmospheres,  it  follows 
that  those  atmospheres  are  also  spiritual ;  and  they  are  spiritual, 
because  they  originate  from  the  spiritual  sun,  which  is  the  first 
proceeding  of  the  divine  love  and  divine  wisdom  of  the  Lord. 

177.  That  in  the  spiritual  world  there  are  also  waters  and 
earths,  as  in  the  natural  world,  but  that  the  waters  and  earths 
of  the  spiritual  world  are  spiritual,  was  mentioned  above,  and 
has  been  shewn  in  the  work  On  Heaven  and  ITell:  these, 
being  spiritual,  are  actuated  and  modified  by  the  heat  and  light 
of  the  spiritual  sun  by  the  atmospheres  derived  from  it,  just  as 
the  water  and  the  earth  in  the  natural  world  are  acted  on  and 
modified  by  the  heat  and  light  of  their  sun  by  its  atmospheres. 

178.  Atmospheres,  waters,  and  earths,  are  here  spoken  of, 
as  being  the  genemls  by  and  from  which  all  and  singular  things 
exist  in  infinite  variety.  The  atmospheres  are  active  powers, 

58 


THE  DIVINE  LOVE. 


178—181 


the  waters  the  intermediate  powers,  and  the  earths  the  passive 
powers,  from  which  all  effects  exist.  These  three  are  such  pow¬ 
ers  in  their  series,  solely  from  the  life  which  proceeds  from  the 
Lord  as  a  sun  and  causes  them  to  be  active. 

179.  That  there  are  degrees  of  love  and  wisdom,  and 

THENCE  DEGREES  OF  HEAT  AND  LIGHT,  AND  DEGREES  OF  ATMO¬ 
SPHERES.  Unless  it  be  known  that  there  are  degrees,  and  what, 
and  of  what  nature  they  are,  that  which  follows  cannot  be  com- 
prehended  ;  for  there  are  degrees  in  every  created  thing,  conse¬ 
quent!  v  in  every  form  ;  wherefore  in  this  Part  of  the  Angelic 
W  isdom  we  shall  treat  of  degrees.  The  existence  of  degrees 
of  love  and  wisdom,  may  appear  manifestly  from  the  angels  of 
the  tnree  heavens.  The  angels  of  the  third  heaven  excel  the 
angels  of  the  second  heaven  in  love  and  wisdom,  and  these  last 
exce..  the  angels  of  the  brst  heaven,  insomuch  that  they  cannot 
be  together ;  the  degrees  of  love  and  wisdom  distinguish  and 
separate  them.  Hence  it  is  that  the  angels  of  the  inferior  hea¬ 
vens  cannot  ascend  to  the  angels  of  the  superior  heavens  ;  and 
if  they  are  allowed  to  ascend,  they  do  not  see  the  superior 
angels,  nor  any  thing  that  is  about  them ;  for  their  love  and 
wisdom  is  in  a  superior  degree,  which  transcends  the  perception 
of  the  inferior  angels.  Every  angel  is  his  own  love  and  his  own 
wisdom  ;  and  love  with  wisdom  is  in  its  form  a  man,  because 
God,  "who  is  love  itself  and  wisdom  itself,  is  a  Man.  It  has 
occasion allv  been  given  me  to  see  the  angels  of  the  ultimate 
heaven  ascend  to  the  angels  of  the  third  heaven,  and  wdien  they 
have  reached  that  heaven,  I  have  heard  them  complaining,  that 
they  saw  no  one,  although  they  were  in  the  midst  of  its  angels  : 
afterwards  they  were  instructed,  that  those  angels  were  invisible 
to  them,  because  their  love  and  "wisdom  -were  imperceptible  to 
them  and  that  love  and  wisdom  are  wdiat  cause  an  angel  to  ap¬ 
pear  as  a  man. 

180.  That  there  are  degrees  of  love  and  wisdom,  appears  still 
more  manifestly  from  the  love  and  wTisdom  of  the  angels,  relative- 
lv  to  the  love  and  wisdom  of  men.  It  is  well  known  that  the 
wisdom  of  the  angels  is  relatively  ineffable;  that  it  is  also  incom¬ 
prehensible  to  men  when  they  are  in  natural  love,  will  be  seen  in 
what  tollows.  It  appears  ineffable  and  incomprehensible,  because 
it  is  in  a  superior  degree. 

181.  Since  there  are  degrees  of  love  and  wisdom,  there  are 
also  degrees  of  heat  and  light.  By  heat  and  light  are  meant 
spiritual  heat  and  light,  such  as  the  angels  have  in  the  heavens, 
and  such  as  men  have  as  to  the  interiors  of  their  minds  ;  for  the 
neat  of  men’s  love,  and  the  light  of  their  wisdom,  are  similar  to 
the  heat  and  light  of  the  angels.  In  the  heavens  the  case  is 
this  :  the  quality  and  quantity  of  love  which  the  angels  have, 
determines  the  quality  and  quantity  of  their  heat ;  and  their 
light  has  the  same  relation  to  their  wisdom ;  because  there  is 

59 


181—184 


ANGELIC  WISDOM  CONCERNING 


love  in  their  heat,  and  wisdom  in  their  light,  as  was  shewn  ho 
fore.  It  is  the  same  with  men  on  earth,  only  that  the  angels  fee 
that  heat,  and  see  that  light,  whereas  men  do  not,  because  men 
are  in  natural  heat  and  light ;  and  so  long  as  this  is  the  case, 
they  do  not  feel  spiritual  heat,  save  by  a  certain  delight  of  love, 
nor  do  they  see  spiritual  light,  save  by  a  perception  of  truth. 
How  as  a  man,  whilst  in  natural  heat  and  light,  knows  nothing 
of  spiritual  heat  and  light  in  himself,  and  as  this  cannot  be  known 
but  by  experience  from  the  spiritual  world,  therefore  we  shall 
here  first  speak  of  the  heat  and  light  in  which  the  angels  and 
their  heavens  are,  this  being  the  only  source  of  enlightenment  on 
the  subject. 

152.  The  degrees  of  spiritual  heat  cannot,  however,  be  de¬ 
scribed  from  experience,  because  love,  to  which  spiritual  heat 
corresponds,  does  not  fall  definitely  under  the  ideas  of  thought ; 
but  the  degrees  of  spiritual  light  may  be  described,  because  it 
does  fell  under  the  ideas  of  thought,  for  spiritual  light  is  of 
thought ;  and  from  the  degrees  of  light  the  degrees  of  spiritual 
heat  may  be  comprehended,  for  they  are  similar  in  degree.  How 
as  to  the  spiritual  light,  in  which  the  angels  are,  it  has  been 
given  me  to  see  it  with  my  eyes.  The  light  of  the  angels  of  the 
superior  heavens  is  so  bright  that  it  cannot  be  described,  not  even 
by  the  whiteness  of  snow,  and  so  glistening,  that  it  cannot  be  de¬ 
scribed,  even  by  the  flaming  rays  of  this  world’s  sun ;  in  a  word, 
it  a  thousand  times  exceeds  the  sun’s  meridian  light  on  earth. 
But  the  light  of  the  angels  of  the  inferior  heavens  may  in  some 
measure  be  described  by  comparisons,  yet  still  it  exceeds  the 
greatest  light  of  our  world.  The  light  of  the  angels  of  the  supe¬ 
rior  heavens  cannot  be  described,  because  their  light  makes  one 
with  their  wisdom  ;  and  as  their  wisdom,  relatively  to  the  wisdom 
of  men,  is  ineffable,  so  also  is  their  light.  From  these  few  con¬ 
siderations  it  may  appear,  that  there  are  degrees  of  light ;  and  as 
wisdom  and  love  resemble  each  other  in  degree,  it  follows  that 
there  are  similar  degrees  of  heat. 

153.  Since  atmospheres  are  the  receptacles  and  continents  of 
heat  and  light,  it  follows  that  there  are  as  many  degrees  of  atmo¬ 
spheres  as  there  are  degrees  of  heat  and  light,  and  as  there  are 
degrees  of  love  and  wisdom.  The  existence  of  several  atmo¬ 
spheres,  distinct  from  each  other  by  degrees,  has  been  manifested 
to  me  from  much  experience  in  the  spiritual  world  ;  especially 
from  the  fact,  that  the  angels  of  the  inferior  heavens  cannot 
breathe  in  the  region  of  the  superior  angels,  and  that  they  seem 
to  themselves  to  gasp  for  breath,  as  is  the  case  with  animals 
raised  out  of  air  into  ether,  or  out  of  water  into  air ;  the  spirits 
also  below  the  heavens  appear  to  those  who  are  in  the  heavens  as 
in  a  mist.  That  there  are  several  atmospheres,  distinct  from 
each  other  by  degrees,  may  be  seen  above,  n.  176. 

184.  That  degrees  are  of  two  kinds,  degrees  of  alti- 
60 


THE  DIVINE  LOVE. 


184,  185 


tube  and  degrees  of  LATITUDE.  The  knowledge  of  degree* 
is  as  it  were  the  key  to  open  the  causes  of  things,  and  enter 
into  them  :  without  it  scarcely  any  thing  of  cause  can  be  known  ; 
for  without  it,  the  objects  and  subjects  of  both  worlds  appear  so 
general  ( univocci )  as  to  seem  to  have  nothing  in  them  but  what 
is  seen  with  the  eye ;  when  nevertheless  this,  respectively  to  the 
things  which  lie  interiorly  concealed,  is  as  one  to  thousands, 
vea  to  myriads.  The  interior  things  which  lie  hid  can  by  no 
means  be  discovered,  unless  degrees  be  understood  ;  for  exterior 
things  advance  to  interior  things,  and  these  to  inmost,  by  de¬ 
grees  ;  not  by  continuous  degrees,  but  by  discrete  degrees. 
Decrements  or  decreasings  from  grosser  to  finer,  or  from  denser 
to  rarer,  or  rather  increments  and  increasings  from  finer  to 
grosser,  or  from  rarer  to  denser,  like  that  of  light  to  shade,  or 
of  heat  to  cold,  are  called  continuous  degrees.  But  discrete 
degrees  are  entirely  different :  they  are  in  the  relation  of  prior, 
posterior,  and  postreme,  or  of  end,  cause,  and  effect.  They 
are  called  discrete  degrees,  because  the  prior  is  by  itself,  the 
posterior  by  itself,  and  the  postreme  by  itself;  but  still,  taken 
together,  they  make  a  one.  The  atmospheres  which  are  called 
ether  and  air,  from  highest  to  lowest,  or  from  the  sun  to  the 
earth,  are  discriminated  into  such  degrees  ;  and  are  as  simples, 
the  congregates  of  these  simples,  and  again  the  congregates  of 
these  congregates,  wdfich  taken  together,  are  called  a  composite. 
These  last  degrees  are  discrete,  because  they  exist  distinctly ; 
and  they  are  understood  by  degrees  of  altitude  ;  bat  the  former 
degrees  are  continuous,  because  they  continually  increase ;  and 
thev  are  understood  by  degrees  of  latitude. 

%J  v  CD  #  # 

185.  All  and  singular  the  things  which  exist  in  the  spiritual 

O  O  t  L 

and  natural  worlds,  coexist  at  once  from  discrete  continuous 
degrees,  or  from  degrees  of  altitude  and  degrees  of  latitude. 
That  dimension  which  consists  of  discrete  degrees  is  called  alti- 

C _ / 

tude,  and  that  which  consists  of  continuous  degrees,  is  called 
latitude  :  their  situation  relatively  to  sight  does  not  change  their 
denomination.  Without  a  knowledge  of  these  degrees  nothing 
can  be  known  of  the  difference  between  the  three  heavens,  or 
of  the  difference  between  the  love  and  wisdom  of  the  angels 
there,  or  of  the  difference  between  the  heat  and  light  in  which 
they  are,  or  of  the  difference  between  the  atmospheres  wffiich 
surround  and  contain  them.  Moreover,  without  a  knowledge 
of  these  degrees,  nothing  can  be  known  of  the  difference  of  the 
interior  faculties  of  the  mind  in  men  ;  or,  therefore,  of  their 
state  as  to  reformation  and  regeneration ;  or  of  the  difference 
of  the  exterior  faculties,  which  are  of  the  body,  as  well  of  angels 
as  of  men  ;  and  nothing  at  all  of  the  difference  between  spiritual 
and  natural,  or  therefore  of  correspondence ;  yea,  or  of  any 
difference  of  life  between  men  and  beasts,  or  of  the  difference 
between  the  more  perfect  and  the  imperfect  beasts  ;  or  of  the 
61 


185—187 


ANX4ELIC  wisdom  concerning 


differences  between  the  forms  of  the  vegetable  kingdom,  and 
between  the  materials  which  compose  the  mineral  kingdom. 
Whence  it  may  appear,  that  those  who  are  ignorant  of  these 
degrees,  cannot  from  any  judgment  see  causes ;  they  only  see 
effects,  and  judge  of  causes  from  them,  which  is  done  for  the 
most  part  by  an  induction  continuous  with  effects  ;  when  never¬ 
theless  causes  do  not  produce  effects  by  continuity,  but  dis¬ 
cretely,  for  a  cause  is  one  thing,  and  an  effect  another ;  there 
is  a  difference  as  between  prior  and  posterior,  or  as  between  the 
thing  forming  and  the  thing  formed. 

186.  That  the  nature  and  quality  of  discrete  degrees,  and 
the  difference  between  them  and  continuous  degrees,  may  be  still 
better  comprehended,  let  us  take  the  angelic  heavens  for  ex¬ 
ample.  There  are  three  heavens,  and  these  distinct  by  degrees 
of  altitude,  so  that  one  heaven  is  under  another ;  and  they  do 
not  communicate  with  each  other  but  by  influx,  which  proceeds 
from  the  Lord  through  the  heavens  in  their  order  to  the  lowest, 
and  not  vice  versa.  But  each  heaven  is  distinct  by  itself,  not 
by  degrees  of  altitude,  but  by  degrees  of  latitude  :  those  who  are 
in  the  midst,  or  in  the  centre,  are  in  the  light  of  wisdom,  and 
those  who  are  in  the  circumference  to  the  boundaries,  are  in  the 
shade  of  wisdom  ;  thus  wisdom  decreases  to  ignorance  as  light 
decreases  to  shade,  which  is  done  by  continuity.  It  is  the  same 
with  men  :  the  interiors  of  their  minds  are  distinguished  into 
as  many  degrees  as  the  angelic  heavens,  and  one  of  these  de¬ 
grees  is  above  another ;  wflierefore  the  interiors  of  their  minds 
are  distinguished  by  discrete  degrees,  or  degrees  of  altitude  : 
hence,  a  man  may  be  in  the  lowTest  degree,  or  in  the  higher,  or 
in  the  highest,  according  to  the  degree  of  his  wisdom ;  and 
wlien  he  is  only  in  the  lowTest  degree,  the  superior  degree  is  shut, 
and  this  is  opened  as  he  receives  wisdom  from  the  Lord.  There 
are  also  in  man,  as  in  heaven,  degrees  of  continuity  or  of  lati¬ 
tude.  A  man  is  similar  to  the  heavens,  because  as  to  the  interiors 
of  his  mind,  he  is  a  heaven  in  its  least  form,  so  far  as  he  is  in 
love  and  in  wisdom  from  the  Lord  :  that  a  man,  as  to  the  interiors 
of  his  mind,  is  a  heaven  in  its  least  form,  may  be  seen  in  the 
work  On  Heaven  and  Hell,  n.  51  to  58. 

187.  From  these  few  considerations  it  may  appear,  that  one 
who  knowTs  nothing  of  discrete  degrees  or  degrees  of  altitude, 
can  know  nothing  of  the  state  of  man  as  regards  reformation 
and  regeneration,  wliich  are  effected  by  the  reception  of  divine 
love  and  divine  wisdom  from  the  Lord,  and  by  the  consequent 
opening  of  the  interior  degrees  of  the  mind  in  their  order  ;  nor 
can  he  know  any  thing  of  the  influx  through  the  heavens  from 
the  Lord,  or  of  the  order  in  which  he  wTas  created.  If  any 
one  think  of  these  things,  not  from  discrete  degrees  or  degrees 
of  altitude,  but  from  conti  mous  degrees  or  degrees  of  latitude, 
he  can  then  see  nothing  ot  them  but  from  effects,  and  not  from 

62 


THE  DIVINE  LOVft. 


1ST— 189 


causes  ;  and  seeing  from  effects  alone  is  seeing  from  fallacies, 
whence  come  errors,  one  after  another,  which  may  be  so  multi 
plied  by  induction,  that  at  length  enormous  falsities  may  be 
called  truths. 

188.  Nothing,  so  far  as  I  am  aware,  has  hitherto  been 
known  of  discrete  degrees  or  degrees  of  altitude,  but  only  of 
continuous  degrees  or  degrees  of  latitude  ;  vet  without  a  know- 
ledge  of  degrees  of  both  kinds,  not  any  thing  of  cause  can  be 
truly  known:  we  shall  therefore  treat  of  them  in  this  Part 
throughout ;  for  the  end  of  this  little  work  is,  that  causes  may 
be  discovered,  and  effects  seen  from  them,  and  that  thereby  the 
darkness  in  which  the  man  of  the  church  is  involved  with  re¬ 
spect  to  God,  and  the  Lord,  and  in  general  with  respect  to 
divine  things  which  are  called  spiritual,  may  be  dispelled.  This 
I  can  declare,  that  the  angels  are  in  sadness  on  account  of  the 
darkness  that  prevails  upon  earth  :  they  say  that  light  is  scarcely 
any  where  to  be  seen,  and  that  men  seize  on  and  confirm  falla- 
cies,  and  thereby  multiply  falsities  upon  falsities  ;  and  to  con¬ 
firm  them  devise,  by  reasonings  grounded  in  falses  and  in  truths 
falsified,  such  figments  as  cannot  be  dispelled,  so  great  is  the 
darkness  that  prevails  concerning  causes,  and  the  ignorance 
concerning  truths.  They  principally  lament  the  confirmations 
concerning  faith  separate  from  charity,  and  justification  thereby, 
— the  ideas  concerning  God,  angels,  and  spirits,  and  the  igno¬ 
rance  of  the  nature  of  love  and  wisdom. 

189.  That  the  degrees  of  altitude  are  homogeneous, 

i 

AND  ONE  DERIVED  FROM  ANOTHER  IN  A  SERIES,  LIRE  END, 

cause,  and  effect.  Since  degrees  of  latitude  or  of  continuity 
are  like  degrees  from  light  to  shade,  from  heat  to  cold,  from 
hard  to  soft,  from  dense  to  rare,  from  gross  to  subtile,  &c.,  and 
since  these  degrees  are  known  from  sensual  and  ocular  experi¬ 
ence.  but  not  so  the  degrees  of  altitude  or  discrete  degrees, 
therefore  in  this  Part  we  shall  treat  especially  of  the  latter  ;  for 
without  a  knowledge  of  these  degrees,  causes  cannot  be  seen. 
It  is  indeed  well  known  that  end,  cause,  and  effect  follow'  in 
order,  like  prior,  posterior,  and  postreme  ;  also  that  the  end 
produces  the  cause,  and  by  the  cause,  the  effect,  in  order  that 
the  end  may  exist :  several  other  things  are  also  known  on  the 
subject.  Nevertheless  to  know'  these  things  and  not  to  see  them 
in  application  to  things  w'hich  exist,  is  only  to  know  abstrac¬ 
tions  ;  which  remain  only  so  long  as  there  are  analytical  and 
metaphysical  matters  in  the  thought.  Hence  it  is,  that  al¬ 
though  end,  cause,  and  effect  proceed  by  discrete  degrees,  still 
little  or  nothing  of  those  degrees  is  known  in  the  world  ;  for 
the  bare  knowledge  of  things  in  the  abstract  is  like  something 
aerial,  which  is  soon  dispersed  ;  but  if  abstract  things  are  ap¬ 
plied  to  things  in  the  world,  they  are  then  like  visible  objects, 
and  remain  in  the  memory. 

63 


190 — 192 


ANGELIC  WISDOM  CONCERNING 


190.  All  things  wliicli  exist  in  the  world,  of  which  trine 
dimension  is  predicated,  or  which  are  called  compound,  consist 
of  degrees  of  altitude  or  discrete  degrees.  But  to  illustrate  this 
by  example.  It  is  well  known  by  ocular  experience,  that  each 
muscle  in  the  human  body  consists  of  very  minute  fibres,  and 
that  these  fasciculated,  constitute  those  larger  ones,  called  mov¬ 
ing  fibres,  and  that  bundles  of  these  produce  the  compound 
which  is  called  a  muscle.  It  is  the  same  with  the  nerves  ;  very 
small  nervous  fibres  are  put  together  into  larger  ones,  which 
appear  like  filaments,  and  by  a  collection  of  such  filaments  the 
nerve  is  produced.  It  is  also  the  same  in  the  other  compagina- 
tions,  confasciculations,  and  collections  of  which  the  organs  and 
viscera  consist ;  for  these  are  compounds  of  fibres  and  vessels 
variously  fashioned  by  similar  degrees.  The  case  is  the  same 
also  with  all  and  every  thing  of  the  vegetable  kingdom,  and 
with  all  and  every  thing  of  the  mineral  kingdom  :  in  wood  there 
is  a  compagination  of  filaments  in  three-fold  order ;  in  metals 
and  stones  there  is  a  conglobation  of  parts  also  in  three-fold 
order.  These  considerations  shew  the  nature  of  discrete  degrees, 
namely,  that  one  is  formed  from  another,  and  by  means  of  the 
second,  a  third,  or  composite ;  and  that  each  degree  is  discrete 
from  another. 

191.  Hence  we  may  form  conclusions  respecting  those  things 
which  are  invisible,  for  the  case  is  the  same  with  them  as  with 
the  organic  substances  which  are  the  receptacles  and  habitations 
of  the  thoughts  and  affections  in  the  brain  ;  with  the  atmos¬ 
pheres  ;  with  heat  and  light,  and  with  love  and  wisdom.  The 
atmospheres  are  receptacles  of  heat  and  light,  as  heat  and  light 
are  receptacles  of  love  and  wisdom  ;  of  consequence,  since  there 
are  degrees  of  atmospheres,  there  are  also  similar  degrees  of 
heat  and  light,  and  of  love  and  wisdom ;  for  the  mode  of  exist¬ 
ence  (ratio)  of  the  latter  does  not  differ  from  that  of  the  former. 

192.  From  what  has  now  been  said,  it  is  evident,  that  these 
degrees  are  homogeneous,  that  is,  of  the  same  genius  and  na¬ 
ture  ;  the  moving  fibres  of  the  muscles,  least,  larger,  and  largest, 
are  homogeneous ;  the  nervous  fibres,  least,  larger,  and  largest, 
are  homogeneous  ;  the  filaments  of  wood,  from  least  to  compo¬ 
site,  are  homogeneous  ;  so  are  stony  and  metallic  parts  of  all 
kinds  ;  the  organic  substances,  which  are  the  receptacles  and 
habitations  of  the  thoughts  and  affections,  from  the  most  sim¬ 
ple  to  the  common  aggregate,  which  is  the  brain,  are  homoge¬ 
neous  ;  the  atmospheres,  from  pure  ether  to  air,  are  homoge¬ 
neous  ;  the  degrees  of  heat  and  light  in  their  series,  following 
the  degrees  of  the  atmospheres,  are  homogeneous ;  and  hence 
also  the  degrees  of  love  and  wisdom  are  homogeneous.  Those 
things,  which  are  not  of  the  same  genius  and  nature,  are  hete¬ 
rogeneous,  and  do  not  agree  with  things  homogeneous  ;  therefore 
they  cannot  form  with  them  discrete  degrees,  but  only  with  theil 

64: 


THE  DIVINE  LOVE. 


— 198 


like,  which  are  of  the  same  genius  and  nature,  or  with  which 
thev  are  homogeneous. 

«/  C _ ' 

193.  That  these,  in  their  order,  are  as  ends,  causes,  and 
effects,  is  evident ;  for  the  first,  or  least,  produces  its  cause  by 
the  intermediate,  and  its  effect  by  the  ultimate. 

194.  It  is  to  be  observed,  that  every  degree  is  distinguished 
from  another  by  its  proper  coverings,  and  all  the  degrees  toge¬ 
ther  are  distinguished  by  their  common  covering  ;  and  that  the 
common  covering  communicates  with  the  inner  and  inmost  in 
their  order ;  hence  there  is  a  conjunction  and  unanimous  action 
of  all  the  degrees. 

195.  That  the  first  degree  is  all  in  all  in  the  subse¬ 
quent  degrees.  For  the  degrees  of  every  subject  and  of  every 
thing  are  homogeneous,  and  they  are  homogeneous  because  they 
are  produced  from  the  first  degree.  The  formation  of  them  is 
such,  that  the  first,  by  confasciculation  or  conglobation,  in  a 
word,  by  congregation,  produces  the  second,  and  by  it  the 
third ;  and  distinguishes  each  from  the  other  by  a  superinduced 
covering.  Hence  it  is  evident,  that  the  first  degree  is  the  prin¬ 
cipal  and  sole  governing  in  the  subsequent  ones  ;  consequently 
the  first  degree  is  all  in  all  in  the  subsequent  degrees. 

196.  When  it  is  said  that  degrees  are  of  this  nature  with 
respect  to  each  other ;  the  meaning  is,  that  the  substances  are 
such  in  their  degrees  ;  speaking  by  degrees  is  speaking  abstract¬ 
edly,  that  is,  universally,  and  therefore  in  a  way  applicable  to 
any  subject  or  thing  which  is  in  such  degrees. 

197.  The  application  may  be  made  to  all  those  things  which 
were  enumerated  in  the  preceding  article,  as  the  muscles  and 
nerves,  the  matters  and  parts  of  the  vegetable  and  mineral 
kingdoms,  the  organic  substances  which  are  the  subjects  of  the 
thoughts  and  affections  in  man,  the  atmospheres,  heat  and 
light,  and  love  and  wisdom.  In  all  these  things,  the  first  prin¬ 
ciple  is  the  sole  governing  in  the  subsequent,  yea,  it  is  the  sole 
in  them ;  and  being  so,  it  is  the  all  in  them.  This  is  also 
evident  from  things  that  are  known,  namely,  that  the  end  is 
the  all  of  the  cause,  and  through  the  cause  the  all  of  the  effect ; 
wherefore  end,  cause,  and  effect  are  called  the  first,  the  middle, 
and  the  ultimate  end;  also  that  the  cause  of  the  cause  is  like¬ 
wise  the  cause  of  the  thing  caused  ;  and  that  there  is  nothing 
essential  in  causes  but  the  end,  and  nothing  essential  in  motion 
but  effort ;  also  that  there  is  only  one  substance  which  is  sub¬ 
stance  in  itself. 

198.  From  these  considerations  it  may  be  clearly  seen,  that 
from  the  Divine,  which  is  substance  in  itself,  or  the  only  and 
sole  substance,  all  and  every  thing  that  is  created  exists ;  thus 
that  God  is  all  in  all  in  the  universe,  agreeably  to  what  was  de¬ 
monstrated  in  Part  I ;  as,  that  the  divine  love  and  the  divine 
wisdom  are  a  substance  and  a  form,  n.  40  to  43  ;  that  the  divine 

65 


198—201 


ANGELIC  WISDOM  CONCERNING 


love  and  the  divine  wisdom  are  substance  and  form  in  itself,  and 
therefore  the  self-subsisting  and  sole-subsisting  (Being),  n.  44 
to  46  ;  that  all  things  in  the  universe  were  created  from  the 
divine  love  and  the  divine  wisdom,  n.  52  to  54 ;  that  hence  the 
created  universe  is  an  image  of  Him,  n.  61  to  65  ;  that  the  Lord 
alone  is  heaven,  where  the  angels  dwell,  n.  113  to  118. 

199.  That  all  perfections  increase  and  ascend  with 
degrees  and  according  to  degrees.  That  there  are  two 
kinds  of  degrees,  degrees  of  latitude  and  degrees  of  altitude, 
was  shewn  above,  n.  184  to  188  ;  and  that  the  degrees  of  lati¬ 
tude  are  as  of  light  verging  to  shade,  or  of  wisdom  verging  to 
ignorance,  but  the  degrees  of  altitude  as  end,  cause,  and  effect,  or 
as  prior,  posterior,  and  postreme.  These  degrees  are  said  to 
ascend  or  descend,  for  they  are  degrees  of  altitude ;  but  the 
former  are  said  to  increase  or  decrease,  for  they  are  degrees  of 
latitude.  The  latter  degrees  differ  so  much  from  the  former, 
that  the  two  have  nothing  in  common,  wherefore  they  ought  to 
be  perceived  distinctly,  and  by  no  means  to  be  confounded. 

200.  All  perfections  increase  and  ascend  with  degrees,  dnd 
according  to  degrees,  because  all  predicates  follow  their  subjects  ; 
and  perfection  and  imperfection  are  general  predicates,  for  they 
are  predicated  of  life,  of  powers,  and  of  forms.  Perfection  of 
life  is  perfection  of  love  and  wisdom  ;  and  as  the  will  and  the 
understanding  are  receptacles  of  love  and  wisdom,  perfection  of 
life  is  also  perfection  of  the  will  and  understanding,  and  thence 
of  the  affections  and  thoughts  ;  and  as  spiritual  heat  is  the  con¬ 
tinent  of  love,  and  spiritual  light  is  the  continent  of  wisdom,  per¬ 
fection  of  these  also  may  be  referred  to  perfection  of  life.  Per¬ 
fection  of  powers  is  the  perfection  of  all  things  that  are  actuated 
and  moved  by  life,  without  having  life  themselves :  such  powers 
are  the  atmospheres  in  their  actualities  ;  such  powers  are  the 
interior  and  exterior  organic  substances  in  man,  and  in  all  kinds 
of  animals  ;  and  such  powers  are  all  things  in  the  natural  world 
which  possess  activities  immediately  and  mediately  from  the 
natural  sun-.  Perfection  of  forms  and  perfection  of  powers  make 
one,  for  such  as  the  powers  are,  such  are  the  forms ;  only  that 
forms  are  substances,  but  powers  are  their  activities,  wherefore 
they  have  both  similar  degrees  of  perfection :  forms,  which  are 
not  at  the  same  time  powers,  are  also  perfect  according  to 
degrees. 

201.  I  shall  not  here  speak  of  the  perfections  of  life,  powers, 
and  forms,  increasing  or  decreasing  according  to  the  degrees  of 
latitude  or  continuous  degrees  ;  because  these  degrees  are  known 
in  the  world  ;  but  of  the  perfections  of  life,  powers,  and  forms, 
ascending  or  descending  according  to  degrees  of  altitude,  or 
discrete  degrees ;  because  these  degrees  are  not  known  in  the 
world.  The  nanner  in  which  perfections  ascend  and  descend 
according  to  hese  degrees,  can  be  but  little  known  from  the 

66 


THE  DIVINE  LOVE. 


201,  2u2 


visible  things  in  the  natural  world,  but  clearly  from  the  visible 
things  in  the  spiritual  world.  All  that  is  discovered  from  the 

O  x 

visible  things  in  the  natural  world,  is,  that  the  more  intimately 
they  are  examined,  the  more  wonderful  are  the  things  that  pre¬ 
sent  themselves  ;  as,  in  the  eyes  and  ears,  in  the  tongue,  in  the 
muscles,  in  the  heart,  lungs,  liver,  pancreas,  kidneys,  and  other 
viscera,  also  in  seeds,  fruits,  and  flowTers,  and  in  metals,  mine¬ 
rals,  and  stones.  It  is  well  known  that  in  all  these  objects, 
more  wonderful  things  present  themselves  to  the  sight,  the 
more  intimately  they  are  examined  ;  nevertheless,  from  these 
things  it  has  been  little  understood,  that  they  are  interiorly 
more  perfect  according  to  degrees  of  altitude  or  discrete  degrees  ; 
for  the  ignorance  of  these  degrees  has  concealed  such  know¬ 
ledge.  But  as  the  same  degrees  exist  manifestly  in  the  spi¬ 
ritual  world,  (the  wdiole  of  that  world  from  highest  to  lowest 
being  distinctly  discrete  according  to  them,)  therefore  the  know¬ 
ledge  of  them  may  be  obtained  from  thence  ;  and  afterwards 
conclusions  may  be  drawn  respecting  the  perfections  of  powers 
and  forms  which  are  in  similar  degrees  in  the  natural  world. 

202.  In  the  spiritual  world  there  are  three  heavens  disposed 
according  to  degrees  of  altitude  ;  in  the  supreme  heaven  the 
angels  are  in  all  perfection  superior  to  the  angels  in  the  middle 
heaven  ;  and  in  the  middle  heaven  the  angels  are  in  all  per¬ 
fection  superior  to  the  angels  of  the  lowest  heaven.  The  degrees 
of  perfections  are  such,  that  the  angels  of  the  lowest  heaven 
cannot  ascend  to  the  first  limit  of  the  perfections  of  the  angels 
of  the  middle  heaven,  nor  these  to  the  first  limit  of  the  per¬ 
fections  of  the  angels  of  the  supreme  heaven.  This  seems  a 
paradox,  but  still  it  is  true  :  for  the  angels  are  associated  accord¬ 
ing  to  discrete  degrees,  and  not  according  to  continuous  degrees. 
It  has  been  made  known  to  me  by  experience,  that  there  is  such 
a  difference  between  the  affections  and  thoughts,  and  conse¬ 
quently  the  speech,  of  the  angels  of  the  superior  and  inferior 
heavens,  that  they  have  nothing  in  common,  and  that  commu¬ 
nication  is  effected  only  by  correspondences,  which  exist  by 
immediate  influx  of  the  Lord  into  all  the  heavens,  and  by 
mediate  influx  through  the  supreme  into  the  lowest  heaven. 
These  differences,  being  of  such  a  nature,  cannot  be  expressed, 
or  described  by  natural  language,  for  the  thoughts  of  angels 
being  spiritual  do  not  fall  into  natural  ideas  ;  they  can  only  be 
expressed  and  described  by  the  angels  themselves  in  their  own 
language,  words,  and  writings,  and  not  by  human  ones  :  on 
which  account  it  is  said,  that  the  things  heard  and  seen  in  hea¬ 
ven  are  ineffable.  These  differences  may  in  some  measure  be 
comprehended  thus, — that  the  thoughts  of  the  angels  of  the 
supreme  or  third  heaven  are  thoughts  of  ends,  the  thoughts  of 
the  angels  of  the  middle  or  second  heaven  are  thoughts  of 
causes,  and  the  thoughts  of  the  angels  of  the  lowTest  or  first 
67 


202—205 


ANGELIC  WISDOM  CONCERNING 


heaven  are  thoughts  of  effects.  It  is  to  be  observed,  that  it  is 
one  thing  to  think  from  ends,  and  another  to  think  of  ends  ; 
also,  that  it  is  one  thing  to  think  from  causes,  and  another  to 
think  of  causes  ;  and  that  it  is  one  thing  to  think  from  effects, 
and  another  to  think  of  effects.  The  angels  of  the  inferior 
heavens  think  of  causes  and  of  ends,  but  the  angels  of  the 
superior  heavens  from  causes  and  from  ends ;  and  to  think 
from  these  is  a  property  of  superior  wisdom,  but  to  think  oi 
them  is  a  property  of  inferior  wisdom.  To  think  from  ends  is 
a  property  of  wisdom,  to  think  from  causes,  of  intelligence, 
and  to  think  from  effects,  of  science.  Hence  it  is  evident, 
that  all  perfection  ascends  and  descends  with  degrees  and  ac¬ 
cording  to  them. 

203.  Since  the  interiors  of  a  man,  which  belong  to  his  will 
and  understanding,  are  similar  to  the  heavens,  as  regards  their 
degrees,  (for  a  man,  as  to  the  interiors  of  his  mind,  is  a  heaven 
in  its  least  form,)  therefore  their  perfections  also  are  similar. 
Those  perfections,  however,  do  not  appear  to  any  man  during 
his  life  in  the  world  ;  for  then  he  is  in  the  lowest  degree,  and 
from  the  lowest  degree  the  higher  degrees  cannot  be  known  : 
but  after  death  they  are  known.  A  man  then  comes  into  the 
degree  which  corresponds  to  his  love  and  wisdom,  for  he  becomes 
an  angel,  and  thinks  and  speaks  things  ineffable  to  his  natural 
man  :  there  is  then  an  elevation  of  all  things  of  his  mind,  not 
in  a  simple,  but  in  a  triplicate  ratio  ;  in  the  latter  ratio  are  the 
degrees  of  altitude,  but  in  the  former  the  degrees  of  latitude. 
Hone,  however,  ascend  and  are  elevated  to  those  degrees,  but 
those  who  in  the  world  were  in  truths,  and  applied  them  to  life. 

201.  It  appears  as  if  prior  were  less  perfect  than  posterior 
things,  or  simple  than  compound  things  ;  nevertheless  prior 
things,  from  which  posterior  ones  are  formed,  or  simple  things, 
from  which  compounds  are  formed,  are  the  more  perfect ;  for 
prior,  or  simple  things,  are  more  naked,  and  less  covered  with 
substances  and  matters  void  of  life,  and  are  as  it  were  more 
divine ;  wherefore  they  are  nearer  to  the  spiritual  sun,  where 
the  Lord  is  :  for  perfection  itself  is  in  the  Lord,  and  thence  ir 
the  sun,  which  is  the  first  proceeding  of  His  divine  love  and 
divine  wisdom,  and  thence  in  those  things  which  proximatelj 
succeed,  and  so  in  order  to  the  lowest,  which,  according  to  theij 
distance,  are  more  imperfect.  If  there  were  not  such  an  emi¬ 
nent  perfection  in  things  prior  and  simple,  neither  man  noi 
any  animal  could  exist  from  seed,  and  afterwards  subsist ;  noi 
could  the  seeds  of  trees  and  fruits  vegetate  and  become  prolific 
for  every  prior  thing,  in  proportion  to  its  priority,  and  evei} 
simple  thing,  in  proportion  to  its  simplicity,  as  being  more  per¬ 
fect,  is  more  exempt  from  harm. 

205.  That  in  successive  order  the  first  degree  con¬ 
stitutes  THE  HIGHEST,  AND  THE  THIRD  THE  LOWEST  J  BUT 
68 


THE  DIVINE  LOVE. 


205—208 


THAT  IN  SIMULTANEOUS  ORDER  THE  FIRST  DEGREE  CONSTITUTES 
THE  INMOST,  AND  THE  THIRD  THE  OUTMOST.  There  is  SllCCeS- 

sive  order  and  simultaneous  order  :  the  successive  order  of  these 
degrees  is  from  highest  to  lowest,  or  from  top  to  bottom.  The 
angelic  heavens  are  in  this  order ;  the  third  heaven  is  the 
highest,  the  second  is  the  middle,  and  the  first  is  the  lowest ; 
such  is  their  relative  situation  :  in  similar  successive  order  are 
tiie  states  of  love  and  wisdom  there  with  the  angels,  as  also  of 
heat  and  light,  and  likewise  of  the  spiritual  atmospheres  :  in 
similar  order  are  all  the  perfections  of  forms  and  powers  there. 
When  the  degrees  of  altitude,  or  discrete  degrees,  are  in  suc¬ 
cessive  order,  they  may  be  compared  to  columns  divided  into 
three  degrees,  by  which  there  is  an  ascent  and  descent ;  in  the 
superior  mansion  of  which  are  the  things  the  most  perfect  and 
most  beautiful,  in  the  middle  the  less  perfect  and  less  beautiful, 
and  in  the  lowest  the  still  less  perfect  and  less  beautiful.  But 
simultaneous  order,  which  consists  of  similar  degrees,  has  ano 
ther  appearance  :  in  this  the  highest  things  of  successive  order, 
which,  as  was  said,  are  the  most  perfect  and  most  beautiful,  are 
in  the  inmost,  inferior  things  in  the  middle,  and  the  lowest 
things  in  the  circumference.  They  are  as  in  a  solid  substance 
consisting  of  those  three  degrees,  in  the  middle  or  centre  of 
which  are  the  most  subtile  parts,  about  it  are  parts  less  subtile, 
and  in  the  extremes,  which  constitute  the  circumference,  there 
are  parts  composed  of  these,  and  consequently  more  gross  :  it 
is  like  that  column,  which  was  spoken  of  above,  subsiding  into 
a  plane,  whose  highest  part  constitutes  the  inmost,  wdiose  mid¬ 
dle  part  the  middle,  and  its  lowest  the  extreme. 

206.  Since  the  highest  of  successive  order  is  the  inmost  o 
simultaneous  order,  and  the  lowest  is  the  outmost,  therefore,  in 
the  Word,  superior  signifies  interior,  and  inferior  signifies  ex 
terior  ;  and  upwards  and  dowmwards,  and  height  and  depth, 
signify  the  same. 

207.  In  every  ultimate  there  are  discrete  degrees  in  simul¬ 
taneous  order :  the  moving  fibres  in  every  muscle,  the  fibres  in 
every  nerve,  and  the  fibres  and  vessels  in  every  viscus  and  organ, 
are  in  such  order ;  in  their  inmost  are  the  most  simple  and  per¬ 
fect  things,  whereof  their  outmost  is  composed.  A  similar 
order  of  those  degrees  is  in  every  seed,  and  in  every  fruit,  and 
in  every  metal  and  stone  ;  the  parts  of  them,  of  which  the 
wdiole  consists,  are  such ;  the  inmost,  intermediate,  and  out¬ 
most  principles  of  the  parts,  are  in  those  degrees,  for  they  are 
successive  compositions,  or  confasciculations  and  conglobations, 
from  simples,  which  are  their  first  substances  or  materials. 

208.  In  a  word,  there  are  such  degrees  in  every  ultimate, 
thus  in  every  effect ;  for  every  ultimate  consists  of  prior  things, 
and  these  of  their  first ;  and  every  effect  consists  of  a  cause, 
and  this  of  an  end  ;  and  the  end  is  the  all  of  the  cause,  and  the 

69  f 


208—210 


ANGELIC  WISDOM  CONCERNING 


cause  is  tlie  all  of  the  effect,  as  was  demonstrated  above ;  and 
the  end  constitutes  the  inmost,  the  cause  the  middle,  and  the 
effect  the  ultimate.  That  the  case  is  the  same  with  the  degrees 
of  love  and  wisdom,  of  heat  and  light,  and  with  the  organic 
forms  of  the  affections  and  thoughts  in  man,  will  be  seen  in 
what  follows.  The  series  of  these  degrees  in  successive  order 
and  simultaneous  order,  is  also  treated  of  in  The  Doctrine  of 
the  New  Jerusalem  concerning  the  Sacred  Scriptures, 
n.  38,  and  elsewhere ;  where  it  is  shewn  that  there  are  similar 
degrees  in  all  and  every  part  of  the  Word. 

209.  That  the  ultimate  degree  is  the  complex,  con¬ 
tinent,  and  basis  of  the  prior  degrees.  The  doctrine  of 
degrees,  which  is  delivered  in  this  Part,  has  hitherto  been  illus¬ 
trated  bv  various  things  which  exist  in  both  worlds ;  as  by  the 
degrees  of  the  heavens  where  the  angels  dwell ;  by  the  degrees 
of  heat  and  light  therein  ;  by  the  degrees  of  the  atmospheres  ; 
and  by  various  things  in  the  human  bodv,  and  in  the  animal 
and  mineral  kingdoms.  But  this  doctrine  is  of  more  ample 
extension  ;  it  reaches  not  only  to  natural  things,  but  to  civil, 
moral,  and  spiritual  things,  and  to  the  whole  and  every  part  of 
them.  There  are  two  causes  why  the  doctrine  of  degrees  ex¬ 
tends  also  to  such  things ;  Firstly ,  because  in  every  thing,  of 
which  any  thing  can  be  predicated,  there  is  the  trine,  which  is 
called  end,  cause,  and  effect,  and  these  three  are  to  each  other 
according  to  the  degrees  of  altitude ;  Secondly ,  because  every 
thing  civil,  moral,  and  spiritual,  is  not  any  thing  abstracted 
from  substance,  but  is  a  substance ;  for  as  love  and  wisdom  are 

ot  abstract  things,  but  a  substance,  (as  was  shewn  above,  n.  40 

i  43,)  so  in  like  manner  are  all  civil,  moral,  and  spiritual  things. 
These  indeed  may  be  thought  of  abstractedly  from  substances, 
out  still  in  themselves  they  are  not  abstracted  ;  for  example, 
affection  and  thought,  charity  and  faith,  will  and  understanding, 
are  not  mere  abstractions,  for  the  case  with  these  is  the  same 
as  with  love  and  wisdom  :  they  do  not  exist  out  of  their  sub¬ 
jects,  which  are  substances,  but  they  are  states  of  subjects  or 
substances.  That  there  are  changes  of  these,  which  produce 
variations,  will  be  seen  in  what  follows.  By  substance  is  also 
understood  form  ;  for  there  is  no  substance  without  a  form. 

210.  Because  the  will  and  understanding,  affection  and 
thought,  and  charity  and  faith,  may  be  thought  of,  and  have 
been  thought  of,  abstractedly  from  the  substances  which  are 
their  subjects,  therefore  the  just  idea  of  them  has  perished, 
which  is,  that  they  are  states  of  substances  or  forms  ;  altogether 
like  sensations  and  actions,  which  also  are  not  things  abstracted 
from  the  organs  of  sensation  and  motion  :  abstracted  or  sepa¬ 
rated  from  these  tliev  are  nothing  but  mental  figments,  like 

e.  CO  O  ' 

sight  without  an  eye,  hearing  without  an  ear,  taste  without  a 
tongue,  A:c. 

70 


THE  DIVINE  LOVE. 


211—215 

211.  Since  all  things  civil,  moral,  and  spiritual,  proceed  by 
degrees,  like  natural  things,  not  only  by  continuous  degrees, 
but  also  by  discrete  degrees ;  and  since  the  progressions  of  dis¬ 
crete  degrees  are  as  the  progressions  of  ends  to  causes,  and  of 
causes  to  effects,  I  chose  to  illustrate  and  confirm  the  present 
subject,  (that  the  ultimate  degree  is  the  complex,  continent, 
and  basis  of  the  prior  degrees,)  by  the  above  mentioned  things, 
which  relate  to  love  and  wisdom,  to  the  will  and  understanding, 
to  affection  and  thought,  and  to  charity  and  faith. 

212.  That  the  ultimate  degree  is  the  complex,  continent,  and 
basis  of  the  prior  degrees,  appears  manifestly  from  the  progres¬ 
sion  of  ends  and  causes  to  effects.  That  the  effect  is  the  com¬ 
plex,  continent,  and  basis  of  the  causes  and  ends,  may  be  com¬ 
prehended  by  enlightened  reason  ;  but  not  so  clearly  that  the 
end,  with  every  thing  belonging  to  it,  and  the  cause,  with  every 
thing  belonging  to  it,  actually  exist  in  the  effect,  and  that  the 
effect  is  their  full  complex.  That  the  case  is  so,  may  appear 
from  what  has  been  premised  in  this  Part,  particularly  from  the 
following  considerations,  that  one  is  from  the  other  in  a  triplicate 
series,  and  that  the  effect  is  nothing  but  the  cause  in  its  ulti¬ 
mate  ;  and  as  the  ultimate  is  the  complex,  it  follows  that  the 
ultimate  is  the  continent  and  the  basis. 

213.  As  regards  love  and  wisdom,  love  is  the  end,  wisdom 
is  the  instrumental  cause,  and  use  is  the  effect ;  and  use  is  the 
complex,  continent,  and  basis  of  wisdom  and  love  ;  and  use  is 
such  a  complex  and  continent,  that  it  actually  contains  the 
whole  of  leve  and  the  whole  of  wisdom,  being  the  simultane¬ 
ous  of  them.  But  it  is  to  be  observed,  that  all  things  of  love 
and  wisdom,  which  are  homogeneous  and  concordant,  exist  in 
use,  according  to  what  was  said  and  shown  above,  in  article 
n.  1S9  to  191. 

211.  Affection,  thought,  and  action,  are  in  a  series  of  similar 
degrees,  because  all  affection  refers  to  love,  thought  to  wisdom, 
and  action  to  use.  Charity,  faith,  and  good  works,  are  in  a 
series  of  similar  degrees  ;  for  charity  is  of  affection,  faith  is  of 
thought,  and  good  works  are  of  action.  The  will,  understand¬ 
ing,  and  exercise,  are  in  a  series  of  similar  degrees  ;  for  the  will 
is  of  love  and  thence  of  affection,  the  understanding  is  of  wis¬ 
dom  and  thence  of  faith,  and  exercise  is  of  use  and  thence  of 
work.  Therefore  as  the  wThole  of  wisdom  and  love  exists  in  use, 
so  the  whole  of  thought  and  affection  exists  in  action,  the  whole 
of  faith  and  charity  in  good  works,  and  so  on ;  but  they  must  be 
all  homogeneous,  that  is,  concordant. 

215.  That  the  ultimate  of  each  series,  which  is  use,  action, 
work,  and  exercise,  is  the  complex  and  continent  of  all  the 
prior  principles,  is  not  yet  known :  it  appears  as  if  there  was 
nothing  more  in  use,  action,  work,  and  exercise,  than  there  is 
in  motion ;  but  nevertheless  all  the  prior  principles  are  actually 


215—218 


ANGELIC  WISDOM  CONCERNING 


in  them,  and  so  fully  that  there  is  nothing  wanting ;  they  are 
included  in  them  like  wine  in  a  vessel,  and  like  utensils  in  a 
house.  They  do  not  appear,  because  they  are  only  viewed  ex¬ 
ternally,  and  in  this  view  they  are  only  activities  and  motions. 
It  is  as  when  the  arms  and  hands  move  themselves,  and  it  is 
not  known  that  a  thousand  moving  fibres  concur  in  each  motion, 
and  that  to  these  thousand  moving  fibres  a  thousand  things  of 
the  thought  and  affection  correspond,  which  excite  the  moving 
fibres,  but  which,  because  they  act  interiorly,  do  not  appear  to 
any  of  the  bodily  senses.  It  is  well  known,  that  nothing  is 
done  in  the  body,  or  by  it,  but  from  the  will  by  the  thought ; 
and  as  both  these  act,  therefore  all  and  every  thing  of  the  will 
and  thought  must  necessarily  exist  in  action  ;  for  they  cannot 
be  separated  :  hence  it  is  that  from  actions,  or  works,  judgment 
is  formed  of  the  thought  of  a  man’s  will,  or  of  his  intention. 
It  has  been  made  manifest  to  me,  that  the  angels,  from  a  man’s 
action  or  work  alone,  perceive  and  see  every  thing  of  the  will 
and  thought  of  the  doer;  the  angels  of  the  third  heaven  per¬ 
ceive  and  see  from  his  will  the  end  for  which  he  acts,  and  the 
angels  of  the  second  heaven,  the  cause  by  which  the  end  ope¬ 
rates.  Hence  it  is  that,  in  the  Word,  works  and  actions 
are  so  often  enjoined,  and  that  it  is  said  that  a  man  is  known 
by  them. 

216.  It  is  a  tenet  of  angelic  wisdom,  that  unless  the  will 
and  the  understanding,  or  affection  and  thought,  as  also  charity 
and  faith,  invest  a*nd  involve  themselves  in  works  or  actions 
whenever  it  is  possible,  they  are  only  like  aerial  things  which 
pass  away,  or  like  phantoms  ( imagines )  in  the  air,  which  perish ; 
and  that  they  only  remain  with  man,  and  become  principles  of 
his  life,  when  he  operates  and  does  them ;  because  the  ultimate 
is  the  complex,  continent,  and  basis  of  prior  things.  Such  an 
aerial  vapor  and  phantom  is  faith  separate  from  good  works, 
and  such  also  are  faith  and  charity  without  their  exercises  ;  only, 
that  those  who  establish  faith  and  charity  as  principles  necessary 
to  be  conjoined,  have  the  knowledge  and  may  have  the  will  to 
do  good,  but  not  those  who  are  in  faith  separate  from  charity. 

217.  That  the  degrees  of  altitude  in  their  ultimate  are 
in  their  fulness  and  their  power.  It  was  shewn  in  the  pre¬ 
ceding  article,  that  the  ultimate  degree  is  the  complex  and 
continent  of  the  prior  degrees  :  hence  it  follows,  that  the  prior 
degrees  are  in  their  fulness  in  their  ultimate  ;  for  they  are  in 
their  effect,  and  every  effect  is  the  fulness  of  its  causes. 

218.  That  the  ascending  and  descending  degrees,  which  are 
called  prior  and  posterior,  and  degreed  of  altitude  or  discrete 
degrees,  are  in  their  power  in  their  ultimate,  may  be  confirmed 
by  all  those  things  which  were  adduced,  by  way  of  confirmation, 
from  sensible  and  perceptible  things  in  the  preceding  pages ; 
but  here  I  choose  to  confirm  them  only  by  efforts,  powers,  and 

72 


THE  DIVINE  LOVE. 


218 — 220 


/notions,  in  dead  subjects  and  in  living  subjects.  It  is  well 
known  that  endeavor  of  itself  does  nothing,  but  that  it  acts  by 
powers  corresponding  to  it,  and  by  them  produces  motion; 
hence  that  endeavor  is  the  all  in  the  powers,  and  through  the 
powers  in  the  motion ;  and  .motion  being  the  ultimate  degree 
of  endeavor,  that  by  this  it  produces  its  efficacy.  Endeavor 
power,  and  motion,  are  no  otherwise  connected  than  according 
to  degrees  of  altitude,  conjunction  by  which  is  not  by  continuity, 
for  they  are  discrete,  but  by  correspondences  ;  for  endeavor  is 
not  power,  nor  power,  motion ;  but  power  is  produced  by  en¬ 
deavor,  being  endeavor  excited,  and  motion  is  produced  by 
power ;  wherefore  there  is  no  potency  in  endeavor  alone,  or 
in  power  alone,  but  in  motion,  which  is  their  product.  That 
this  is  the  case,  still  appears  doubtful,  because  it  has  not 
been  illustrated  by  application  to  things  sensible  and  per¬ 
ceptible  in  nature ;  but  nevertheless  such  is  their  progression 
into  potency. 

219.  Let  us  apply  these  principles  to  living  endeavor,  living 
power,  and  living  motion.  The  living  endeavor  in  a  man,  who 
is  a  living  subject,  is  his  will  united  to  his  understanding ;  the 
living  powers  in  him  are  what  constitute  the  interiors  of  his 
body,  in  all  of  which  there  are  moving  fibres  variously  inter¬ 
woven ;  and  living  motion  in  him  is  action,  which  is  produced 
through  those  powers  by  the  will  united  to  the  understanding. 
The  interiors  of  the  will  and  understanding  constitute  the  first 
degree,  the  interiors  of  the  body  constitute  the  second,  and 
the  whole  body,  which  is  their  complex,  constitutes  the  third 
degree.  That  the  interiors  of  the  mind  have  no  potency  but 
by  powers  in  the  body,  and  that  powers  have  no  potency  but  by 
action  of  the  bodv,  is  a  well  known  fact.  These  three  do  not  act 
bv  continuity,  but  discretelv;  and  to  act  discretely  is  to  act  bv 
correspondences.  The  interiors  of  the  mind  correspond  to  the 
interiors  of  the  body,  and  the  interiors  of  the  body  to  its  exte¬ 
riors,  by  which  actions  exist ;  wherefore  the  two  former  are  in 
potency  by  means  of  the  exteriors  of  the  body.  It  may  seem 
as  if  endeavor  and  powers  in  a  man  are  in  some  potency 
although  there  is  no  action,  as  in  dreams  and  states  of  rest ; 
but  in  these  cases  the  determination  of  endeavors  and  powers 
fall  on  the  common  moving  principles  of  the  body,  which  are 
the  heart  and  lungs ;  but  when  the  action  of  these  ceases,  the 
powers  also  cease,  and  the  endeavor  with  the  powers.  ' 

220.  Since  the  whole,  or  the  body,  has  determined  its 
powers  principally  to  the  arms  and  the  hands,  which  are  ulti- 
mates,  therefore  arms  and  hands,  in  the  Word,  signify  power, 
and  the  right  hand,  superior  power.  Since  the  evolution  and 
exertion  of  degrees  into  power  is  such,  therefore  the  angels  who 
are  with  a  man,  and  who  are  in  the  correspondence  of  all  things 
belonging  to  him,  know  from  action  alone,  which  is  effected  bj 

73 


220 — 221 


ANGELIC  WISDOM  CONCERNING 


tlie  hands,  the  state  of  the  man  as  to  his  understanding  and 
will ;  likewise  as  to  charity  and  faith,  and  consequently  as  to 
the  internal  life  of  his  mind,  and  as  to  the  external  life  which 
is  thence  in  the  body.  I  have  often  wondered  that  the  angels 
have  such  knowledge  from  the  mere  action  of  the  body  by  the 
hands,  but  nevertheless  it  has  occasionally  been  made  manifest 
by  lively  experience,  and  it  has  been  told  me  that  this  is  the 
reason  why  inauguration  into  the  ministry  is  performed  by  the 
imposition  of  hands,  and  why  touching  with  the  hand  signifies 
communicating,  besides  other  things  of  a  similar  nature.  Hence 
it  may  be  concluded,  that  the  whole  of  charity  and  faith  is  in 
works ;  and  that  charity  and  faith  without  works  are  like  rain¬ 
bows  about  the  sun,  which  vanish  and  are  dissipated  by  a 
cloud;  wherefore  works  are  so  often  mentioned  in  the  Word, 
and  it  is  said  that  we  are  to  do  them,  and  that  our  salvation 
depends  on  them  :  moreover  he  who  does  them  is  called  a  wise 
man,  and  he  who  does  not  is  called  a  foolish  man.  But  it  is  to 
be  observed,  that  by  works  here  are  meant  uses,  which  are 
actually  performed ;  for  in  and  according  to  them  is  the  whole 
of  charity  and  faith  :  there  is  this  correspondence  with  uses, 
because  this  correspondence  is  spiritual,  but  it  is  effected  by 
substances  and  matters,  which  are  its  subjects. 

221.  Here  two  arcana,  which  may  be  comprehended  by 
wrhat  has  been  said  above,  may  be  revealed.  The  first-  ar¬ 
canum  is,  that  the  Word  in  its  literal  sense  is  in  its  fulness  and 
power :  for  there  are  three  senses  according  to  the  three  degrees 
in  the  Word,  a  celestial  sense,  a  spiritual  sense,  and  a  natural 
sense.  Since  these  senses  are  according  to  the  three  degrees  of 
altitude  in  the  Word,  and  conjunction  between  them  is  effected 
by  correspondences,  therefore  the  ultimate,  natural,  or,  as  it  is 
called,  the  literal  sense,  is  not  only  the  complex,  continent,  and 
basis  of  the  interior  corresponding  senses,  but  the  Word  in  its 
ultimate  sense  is  also  in  its  fulness  and  in  its  power.  That 
this  is  the  case,  is  abundantly  shown  and  confirmed  in  The 
Doctrine  of  the  Hew  Jerusalem  concerning  the  Sacred 


Scripture,  n.  27  to  36,  37  to  49,  50  to  61,  62  to  69.  The 


second  arcanum  is,  that  the  Lord 


came  into  the  world,  and 


assumed  the  Human,  that  lie  might  pul  Himself  in  power  to 
subjugate  the  hells,  and  to  reduce  all  things  to  order  both  in 
the  heavens  as  on  earth.  This  Human  He  superinduced  over 
His  former  Human.  The  Human  th  at  He  superinduced  in  the 
world  was  like  the  human  of  a  man  m  the  world  ;  nevertheless 
both  were  divine,  and  therefore  infi/i itely  transcending  the  finite 
human  of  angels  and  men  :  and  as  He  fully  glorified  His  natural 
Human  even  to  its  ultimates,  therefore  He  rose  again  with  His 
whole  body,  different  from  any  man.  By  the  assumption  of 
this  Human  lie  invested  Himself  with  divine  omnipotence,  not 
only  to  subjugate  the  heUfs,  and  to  reduce  the  heavens  to  order, 
"  74 


THE  DIVINE  LOVE. 


221—223 


but  also  to  hold  the  hells  in  a  state  of  subjugation  to  eternity, 
and  to  save  mankind.  This  power  is  meant  by  His  sitting  at 
the  right  hand  of  the  power  and  might  of  God.  Since  the 
Lord,  by  the  assumption  of  the  natural  Human,  made  Ilimself 
divine  truth  in  ultimates,  therefore  He  is  called  the  Word,  and 
it  is  said  that  the  Word  was  made  flesh.  Divine  truth  in  ulti¬ 
mates  is  the  Word  in  the  literal  sense  ;  this  lie  made  Himself 
by  fulfilling  all  things  of  the  Word  concerning  Himself  ir 
Moses  and  the  prophets.  Every  man  is  his  own  good  and  his 
own  truth,  and  a  man  is  a  man  from  no  other  ground ;  but  the 
Lord,  by  the  assumption  of  the  natural  Human,  is  divine  good 
and  divine  truth  itself;  or,  what  is  the  same,  He  is  divine  love 
and  divine  wisdom  itself,  both  in  first  principles  and  in  ulti¬ 
mates  :  hence,  in  the  angelic  heavens  He  appears  as  a  sun, 
after  His  coming  into  the  world  with  more  powerful  rays  and  in 
greater  splendor  than  before  His  coming.  This  is  an  arcanum 
which  may  be  comprehended  by  the  doctrine  of  degrees.  His 
omnipotence  before  His  coming  into  the  world,  will  be  spoken 
of  in  what  follows. 

222.  That  there  are  degrees  of  both  kinds  in  the 

GREATEST  AND  LEAST  OF  ALL  CREATED  THINGS.  That  tile  great¬ 
est  and  least  of  all  things  consist  of  discrete  and  continuous 


degrees,  or  of  degrees  of  altitude  and  latitude,  cannot  be  illus¬ 
trated  by  examples  from  visible  things  ;  because  the  least  things 
are  not  visible  to  the  eye,  and  the  greatest  things  which  are 
visible,  are  not  apparently  distinguished  into  degrees  ;  where¬ 
fore  this  matter  cannot  be  demonstrated  but  by  universals  ;  and 
as  the  angels  are  in  wisdom  from  universals,  and  thence  in 
science  respecting  particulars,  we  may  declare  what  they  affirm 
on  this  subject. 

223.  The  angels  affirm,  that  there  is  nothing  so  minute,  but 
there  are  degrees  in  it  of  both  kinds :  for  example,  that  there 
is  not  the  least  tiling  in  anv  animal,  vegetable,  or  mineral,  or 
in  ether  and  air,  in  which  there  are  not  these  degrees ;  and  as 
ether  and  air  are  receptacles  of  heat  and  light,  that  there  is 
not  the  least  of  heat  and  light ;  and  as  spiritual  heat  and  light 
are  receptacles  of  love  and  wisdom,  that  there  is  not  the  least 
of  these,  in  which  there  are  not  degrees  of  both  kinds.  They 
also  affirm,  that  the  least  of  affection  and  the  least  of  thought, 
vea,  that  the  least  of  an  idea  of  thought,  consists  of  degrees  of 
both  kinds,  and  that  a  least  not  consisting  of  such  degrees,  is 
nothing;  for  it  has  not  a  form,  and  therefore  not  a  quality  or  not 
a  state  which  can  be  changed  and  varied,  and  thereby  exist. 
The  angels  confirm  this  by  the  truth,  that  infinite  things  in  God 
the  Creator,  who  is  the  Lord  from  eternity,  are  distinctly  one,  and 
that  there  are  infinite  things  in  His  infinites,  and  that  in  these 
infinitely  infinite  things  there  are  degrees  of  both  kinds,  which 
are  also  in  Him  distinctly  one;  and  as  these  things  are  in  Him* 


223—226 


ANGELIC  WISDOM  CONCERNING 


and  all  things  were  created  by  Him,  and  the  things  which  are 
created  in  a  certain  image  represent  those  things  which  are  in 
Him,  it  follows  that  there  is  no  finite  thing,  however  minuter 
in  which  there  are  not  such  degrees.  These  degrees  are  equally 
in  the  least  and  in  the  greatest  things,  because  the  Divine  in  - 
the  greatest  and  least  things  is  the  same.  That  in  God-Man 
infinite  things  are  distinctly  one,  may  be  seen  above,  n.  17 
to  22 ;  and  that  the  Divine  in  the  greatest  and  Least  things  is 
the  same,  n.  77  to  82 ;  which  are  further  illustrated,  n.  155, 
169,  171. 

224.  There  is  not  the  least  of  love  and  wisdom,  nor  the  least 
of  affection  and  thought,  nor  of  an  idea  of  thought,  in  which 
there  are  not  degrees  of  both  kinds,  because  love  and  wisdom 
are  a  substance  and  form,  as  was  shown  above,  n.  40  to  43,  in 
like  manner  affection  and  thought ;  and  as  there  is  no  form  in 
which  these  degrees  are  not,  it  follows  that  similar  degrees  are 
in  them  ;  for  to  separate  love  and  wisdom,  or  affection  and 
thought,  from  substance  in  form,  is  to  annihilate  them,  because 
they  do  not  exist  out  of  their  subjects ;  for  the  states  of  sub¬ 
jects,  perceived  by  man  in  their  variation,  are  what  exhibit 
them. 

225.  The  greatest  things  in  which  there  are  degrees  of  both 
kinds,  are  the  universe  in  its  whole  complex,  the  natural  world 
in  its  complex,  and  the  spiritual  world  in  its  complex,  every 
empire  and  every  kingdom  in  its  complex,  every  thing  civil, 
moral  and  spiritual,  belonging  to  them,  in  theirs ;  the  whole 
animal,  vegetable,  and  mineral  kingdoms,  each  in  its  complex, 
and  all  the  atmospheres  of  both  worlds  taken  together,  and 
their  heat  and  light,  in  theirs  :  also  less  general  things,  as  a 
man  in  his  complex,  every  animal  in  its,  every  tree  and  shrub 
in  its,  and  every  stone  and  metal  in  its.  The  forms  of  these 
things  are  so  far  similar,  that  they  consist  of  degrees  of  both 
kinds ;  because  the  Divine,  by  whom  they  were  created,  is  the 
same  in  the  greatest  and  least  things,  as  was  shown  above, 
n.  77  to  82.  The  particulars  and  singulars  of  all  these  things 
are  similar  to  the  generals  and  their  generals,  in  being  forms  of 
both  kinds  of  degrees. 

226.  Since  the  greatest  and  least  things  are  forms  of  both 
kinds  of  degrees,  there  is  a  connection  of  them  from  first  prin¬ 
ciples  to  ultimates  ;  for  similitude  conjoins  them.  But  still  not 
anv  the  least  thins;  is  the  same  as  another ;  thus  there  is  a  dis*- 
tinction  of  all  things  particular  and  most  particular.  Hot  any 
the  least  thing  in  any  form,  or  among  any  forms,  is  the  same 
with  another,  because  in  the  greatest  things  there  are  similar 
degrees,  and  the  greatest  things  consist  of  the  least ;  and  since 
ouch  degrees  are  in  the  greatest  things,  and  there  are  perpetual 
differences  from  highest  to  lowest,  and  from  centre  to  circumfe¬ 
rence,  according  to  them,  it  follows,  that  there  are  not  any  of 

76 


THE  DIVINE  LOVE. 


226 — 231 


the  lesser  and  least  of  those  things,  in  which  there  are  similar 
degrees,  that  are  the  same. 

227.  It  is  also  a  tenet  of  angelic  wisdom,  that  the  perfection 
of  the  created  universe  consists  in  the  similitude  of  generals 
and  particulars,  or  of  the  greatest  and  least  things,  as  to  these 
degrees  ;  for  then  one  respects  the  other  as  its  like,  with  which 
it  may  be  conjoined  for  every  use,  fixing  and  exhibiting  every 
end  in  the  effect. 

228.  These  things,  however,  may  seem  as  paradoxes,  be¬ 
cause  they  are  not  illustrated  by  application  to  visible  things  ; 
yet  abstract  things,  being  universals,  are  usually  better  compre¬ 
hended  than  things  applied  ;  for  the  latter  are  of  perpetual  va 
rietv,  and  variety  obscures. 

229.  It  is  asserted  by  some,  that  a  substance  so  simple 
exists,  that  it  is  not  a  form  from  lesser  forms,  and  that  from 
that  substance,  by  coacervation,  substantiate  or  composite  things 
exist,  and  at  length  those  substances  which  are  called  matter 
Nevertheless,  such  simple  substances  do  not  exist ;  for  what  is 
a  substance  without  a  form  ?  It  is  a  thins;  that  nothing  can  be 
predicated  of;  and  from  an  entity,  of  which  nothing  can  be  pre¬ 
dicated,  nothing  can  be  compounded  by  coacervation.  That 
there  are  innumerable  things  in  the  first  of  all  created  sub¬ 
stances,  which  are  the  least  and  most  simple,  will  be  seen  in 
what  follows,  when  forms  are  treated  of. 

230.  That  there  are  three  infinite  and  uncreate 

DEGREES  OF  ALTITUDE  IN  THE  LORD,  AND  THREE  FINITE  AND 

created  degrees  in  man.  There  are  three  infinite  and  un¬ 
create  degrees  of  altitude  in  the  Lord,  because  the  Lord  is  love 
itself  and  wisdom  itself  (as  was  shown  in  the  preceding  pages) ; 
and  being  love  itself  and  wisdom  itself,  He  is  also  use  itself, 
since  love  has  use  for  its  end,  which  it  produces  by  wisdom. 
Without  use,  love  and  wisdom  have  no  termination  or  end,  or 
no  habitation  belonging  to  them ;  wherefore  it  cannot  be  said 

that  tliev  are  and  exist,  unless  there  be  use  in  which  thev  are 

«/  •  «/ 

and  exist.  These  three  constitute  the  three  degrees  of  altitude 
in  subjects  of  life.  They  are  as  the  first  end,  the  mediate  end 
or  cause,  and  the  ultimate  end  or  effect.  That  end,  cause,  and 
effect  constitute  the  three  degrees  of  altitude,  was  shown  and 
abundantly  proved  above. 

231.  That  there  are  these  three  degrees  in  a  man,  may  be 
seen  from  the  elevation  of  his  mind  to  the  degrees  of  love  and 
wisdom  in  which  the  angels  of  the  second  and  third  heaven 
are  principled  ;  for  all  angels  were  born  men,  and  a  man,  as  to 
the  interiors  of  his  mind,  is  a  heaven  in  its  least  form  ;  there¬ 
fore  there  are  as  many  degrees  of  altitude  in  a  man  by  crea- 
tion  as  there  are  heavens :  a  man  also  is  an  image  and  likeness 
of  God,  wherefore  these  three  degrees  are  inscribed  in  him, 
because  they  are  \  God-Man,  that  is,  in  the  Lord.  That  these 

•77 


231—233 


.ANGELIC  WISDOM  CONCERNING 


degrees  in  1  .e  Lord  are  infinite  and  uncreate,  and  that  in  a  man 
they  are  finite  and  created,  may  appear  from  what  was  shown 
in  Part  I.,  and  also  from  considering  that  the  Lord  is  love  and 
wisdom  in  Himself,  and  that  a  man  is  a  recipient  of  love  and 
wisdom  from  the  Lord ;  and  that  nothing  but  infinite  can  be 
predicated  of  the  Lord,  and  nothing  but  finite  of  a  man. 

232.  These  three  degrees  with  the  angels  are  named  celestial , 
spiritual ,  and  natural  /  and  their  celestial  degree  is  their  degree 
of  love,  their  spiritual  degree  is  their  degree  of  wisdom,  and 
their  natural  degree  is  their  degree  of  uses.  These  degrees  are 
so  named,  because  the  heavens  are  distinguished  into  two  king¬ 
doms,  and  one  kingdom  is  named  celestial,  and  the  other  spi¬ 
ritual,  to  which  is  added  a  third  kingdom,  in  which  men  are  in 
this  world,  which  is  the  natural  kingdom.  The  angels  of  which 
the  celestial  kingdom  consists,  are  principled  in  love  ;  and  the 
angels  of  which  the  spiritual  kingdom  consists,  are  principled 
in  wisdom ;  but  men  in  the  world  are  in  uses  :  and  therefore 
these  kingdoms  are  joined  together.  How  it  is  to  be  under¬ 
stood  that  men  are  in  uses,  will  be  shown  in  the  next  Part. 

233.  It  has  been  told  me  from  heaven,  that  in  the  Lord 
from  eternity,  who  is  Jehovah,  before  the  assumotion  of  the 
Human  in  the  world,  there  were  the  two  prior  degrees  actually, 
and  the  third  degree  in  potency,  such  as  they  are  with  the 
angels  ;  but  that  after  His  assumption  of  the  Human  in  the 
world,  He  put  on  also  the  third  or  natural  degree,  and  thereby 
became  a  man  like  a  man  in  the  world,  except  that  in  Him  this 
degree,  like  the  prior,  is  infinite  and  nncreate,  while  in  angels 
and  men  these  degrees  are  finite  and  created.  For  the  Divine, 
which  filled  all  space  without  space,  n.  69  to  72,  penetrated  also 
to  the  ultimates  of  nature  ;  but,  before  the  assumption  of  the 
Human,  the  divine  influx  into  the  natural  degree  was  mediate 
through  the  angelic  heavens ;  but  after  the  assumption,  imme¬ 
diate  from  Himself:  which  is  the  reason  why  all  the  churches 
in  the  world  before  His  coming  were  representative  of  spiritual 
and  celestial  things,  but  after  His  coming  became  spiritual  and 
celestial-natural,  and  representative  worship  was  abolished  :  also 
why  the  sun  of  the  angelic  heaven,  which,  as  was  said  above, 
is  the  proximate  proceeding  of  His  divine  love  and  divine  wis¬ 
dom,  after  His  assumption  of  the  Human,  shone  with  more 
eminent  effulgence  and  splendor  than  before  the  assumption. 
This  is  meant  by  the  words  of  Isaiah  :  “  In  that  day  the  light 
of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light  of 
the  sun  shall  be  seven-fold,  as  the  light  of  seven  days,”  xxx.  26  ; 
which  is  snoken  of  the  state  of  heaven  and  the  church  after  the 

X 

Lord’s  coming  into  the  world.  And  in  the  Apocalypse ;  “  The 
countenance  of  the  Son  of  Man  was  as  the  sun  shineth  in  his 
strength,”  i.  16  :  and  elsewhere,  as  in  Isaiah  lx.  20  ;  2  Sam. 
xxiii.  3,  4;  Matt.  xvii.  1,  2.  The  mediate  illustration  of  men 
78 


THE  DIVINE  LOVE. 


233—237 


through  the  angelic  heaven,  which  existed  before  the  Lord’s 
coming,  may  be  compared  to  the  light  of  the  moon,  which  is 
the  mediate  light  of  the  sun  ;  and  as  this  was  made  immediate 
after  His  coming,  it  is  said  in  Isaiah,  u  That  the  light  of  the 
moon  shall  be  as  the  light  of  the  sun  and  in  the  Psalms,  “  In 
His  days  shall  the  righteous  flourish,  and  abundance  of  peace 
until  there  is  no  longer  any  moon,”  lxxii.  7  ;  this  also  is  spoken 
of  the  Lord. 

231.  The  Lord  from  eternity,  or  Jehovah,  put  on  this  third 
degree  by  the  assumption  of  the  Human  in  the  world,  because 
He  could  not  enter  into  this  degree  but  by  a  nature  similar  to 
the  human  nature ;  therefore  only  by  conception  from  His 
Divine,  and  by  nativity  from  a  virgin  ;  for  thus  He  could  put 
off  nature,  which  in  itself  is  dead,  and  yet  a  receptacle  of  the 
Divine,  and  put  on  the  Divine.  This  is  meant  by  the  Lord’s 
two  states  in  the  world,  of  exinanition  and  of  glorification, 
which  are  treated  of  in  The  Doctrine  of  the  Hew  Jertj- 

SALEM  CONCERNING  THE  LoRP. 

235.  The  above  are  general  propositions  concerning  the  triple 
ascent  of  the  degrees  of  altitude  ;  but  as  these  degrees  exist  in 
the  greatest  and  least  things,  as  was  said  in  the  preceding  ar¬ 
ticle,  therefore  nothing  more  can  here  be  said  of  them  in  par¬ 
ticular,  than  that  there  are  such  degrees  in  all  and  every  thing 
of  love,  and  thence  in  all  and  every  thing  of  wisdom,  and  de- 
rivativelv  in  all  and  every  thing  of  uses  ;  but  that  all  these  in 
the  Lord  are  infinite,  whereas  in  an  angel  and  a  man  they  are 
finite.  But  how  these  degrees  have  place  in  love,  in  wisdom,  and 
in  uses,  cannot  be  described  and  unfolded  except  in  a  series. 

236.  That  these  three  degrees  of  altitude  are  in 
EVERY  may  from  his  birth,  and  may  be  opened  succes¬ 
sively,  AND  THAT,  AS  THEY  ARE  OPENED,  A  MAN  IS  IN  THE 

Lord,  and  the  Lord  in  him.  That  there  are  three  degrees 
of  altitude  in  every  man,  has  been  hitherto  unknown,  because 
these  degrees  were  unknown  ;  and  so  long  as  this  is  the  case, 
none  but  continuous  degrees  could  be  known ;  and  when  these 
only  are  known,  it  may  be  supposed  that  love  and  wisdom  in  a 
man  increase  simplv  by  continuity.  But  be  it  known,  that  in 
every  man  from  his  birth  there  are  three  degrees  of  altitude, 
or  discrete  degrees,  one  above  or  within  another  ;  and  that  each 
degree  of  altitude,  or  discrete  degree,  has  also  degrees  of  lati¬ 
tude,  or  continuous  degrees,  according  to  which  it  increases  by 

'  #  O  y  O  «/ 

continuity :  there  are  degrees  of  both  kinds  in  the  greatest  and 
least  of  all  things,  as  was  shown  above,  n.  222  to  229  ;  for 
a  degree  of  one  kind  cannot  exist  without  the  other. 

237.  These  three  degrees  of  altitude  are  named  natural, 
spiritual,  and  celestial,  as  was  said  above,  n.  232.  AThen  a 
man  is  born,  he  first  comes  into  the  natural  degree,  and  this 
increases  in  him  by  continuity,  according  to  his  knowledge  and 

79 


237—239 


ANGELIC  WISDOM  CONCERNING 


the  understanding  he  acquires  by  it,  to  the  highest  point  of 
understanding  called  rationality.  Nevertheless  the  second,  oi 
spiritual  degree,  is  not  hereby  opened.  This  degree  is  opened 
by  the  love  of  uses  derived  from  intellectual  things,  that  is  by 
the  spiritual  love  of  uses,  which  is  love  towards  the  neighbor. 
This  degree  likewise  may  increase  by  degrees  of  continuity  to 
its  summit,  and  it  increases  by  the  knowledges  of  truth  and 
good,  or  by  spiritual  truths.  Nevertheless  the  third  or  celestial 
degree,  is  not  opened  by  these,  but  by  the  celestial  love  of  use, 
which  is  love  towards  the  Lord ;  and  love  towards  the  Lord  is 
nothing  else  than  committing  to  life  the  commandments  of  the 
Word  ;  of  which  the  sum  is,  to  flee  from  evils  because  they  are 
infernal  and  diabolical,  and  to  do  goods  because  they  are  hea¬ 
venly  and  divine.  These  three  degrees  are  thus  successively 
opened  in  a  man. 

238.  So  long  as  a  man  is  living  in  the  world,  he  knows  no¬ 
thing  of  the  opening  of  these  degrees  in  him,  because  he  is  then 
in  the  natural  or  ultimate  degree,  and  thinks,  wills,  speaks,  and 
acts  from  it ;  and  the  spiritual  degree,  which  is  interior,  does 
not  communicate  with  the  natural  degree  by  continuity,  but  by 
correspondences,  and  communication  by  correspondence  is  not 
felt.  Nevertheless,  when  he  puts  off  the  natural  degree,  which 
is  the  case  when  he  dies,  he  comes  into  the  degree  which  was 
opened  in  him  in  the  world  ;  if  the  spiritual  degree  was  opened, 
into  the  spiritual  degree,  and  if  the  celestial  degree  was  opened, 
into  the  celestial  degree :  if  he  comes  into  the  spiritual  degree 
after  death,  he  no  longer  thinks,  wills,  speaks,  and  acts  natu¬ 
rally,  but  spiritually  ;  and  if  he  comes  into  the  celestial  degree, 
he  thinks,  wills,  speaks,  and  acts  according  to  that  degree.  And 
as  the  communication  of  the  three  degrees  with  each  other  is 
effected  only  by  correspondences,  therefore  the  differences  ot 
love,  wisdom,  and  use,  are  such,  that  they  have  nothing  in 
common  by  any  thing  of  continuity.  Hence  it  is  evident,  that 
there  are  in  a  man  three  degrees  of  altitude,  and  that  they  may 
be  opened  successively. 

239.  Since  there  are  three  degrees  of  love  and  wisdom,  and 
thence  of  use,  in  a  man,  it  follows  that  there  are  likewise  in  him 
three  degrees  of  will  and  understanding,  and  thence  of  conclu¬ 
sions,  and  thus  of  determination  to  use ;  for  the  will  is  the 
receptacle  of  love,  and  the  understanding  is  the  receptacle  of 
wisdom,  and  conclusions  are  the  use  derived  from  them  ;  whence 
it  is  evident,  that  in  every  man  there  are  a  natural,  a  spiritual, 
and  a  celestial  will  and  understanding,  in  potency  from  his  birth, 
and  in  act  when  they  are  opened.  In  a  word,  the  human  mind, 
which  consists  of  will  and  understanding,  by  creation,  and  U-enct 
by  birth,  is  of  three  degrees,  so  that  a  man  has  a  natural  mind, 
a  spiritual  mind,  and  a  celestial  mind,  and  may  thereby  be  ele¬ 
vated  to  angelic  wisdom,  and  possess  it  while  he  lives  in  the 

80 


THE  DIVINE  LOVE. 


289—241 


world ;  but  still  lie  does  not  come  into  it  till  after  death,  when,  if 
be  becomes  an  angel,  be  speaks  things  ineffable  and  incompre¬ 
hensible  to  the  natural  man.  I  knew  a  man  of  moderate 
learning  in  the  world,  and  after  death  I  sawT  him  and  conversed 
with  him  in  heaven,  and  I  clearly  perceived  that  he  spoke  as  an 
angel,  and  that  what  he  said  was  imperceptible  to  the  natural 
man ;  and  this,  because  in  the  world  he  had  applied  the  com¬ 
mandments  of  the  Word  to  life,  and  had  worshiped  the  Lord, 
and  therefore  was  elevated  by  the  Lord  to  the  third  degree  of 
love  and  wisdom.  It  is  of  importance  that  this  elevation  of  the 
human  mind  should  be  known,  for  thereon  depends  the  under¬ 
standing  of  what  follows. 

240.  There  are  two  faculties  from  the  Lord  in  man,  whereby 
man  is  distinguished  from  the  beasts :  one  faculty  is,  that  he 
can  understand  what  is  true  and  what  is  good  ;  this  is  called 
rationality,  and  is  the  faculty  of  his  understanding- ;  the  other 
is,  that  he  can  do  what  is  true  and  good  ;  this  faculty  is  called 
liberty,  and  is  the  faculty  of  his  will.  A  man,  by  virtue  of  his 
rationality,  can  think  whatever  he  pleases,  as  well  with  God  as 
against  God,  and  with  his  neighbor  and  against  his  neighbor, 
and  he  can  also  will  and  do  what  he  thinks :  but  when  he  sees 
evil  and  fears  punishment,  he  can  freely  desist  from  doing  it. 
A  man  is  a  man,  and  is  distinguished  from  beasts,  by  these  two 
faculties.  Man  has  them  from  the  Lord,  and  this  continually, 
nor  are  they  ever  taken  away  from  him,  for  were  they  taken 
away,  his  humanity  would  perish.  In  these  two  faculties  the 
Lord  resides  with  every  man,  whether  he  be  good  or  evil,  they 
being  the  Lord’s  mansions  in  the  human  race  :  hence  every 
man,  as  well  good  as  evil,  lives  to  eternity.  But  the  mansion 
of  the  Lord  is  .nearer  with  a  man,  in  proportion  as  the  man 
opens  the  superior  degrees  by  these  faculties  ;  for  by  the  open 
ing  thereof  he  comes  into  superior  degrees  of  love  and  wisdom, 
and  consequently  nearer  to  the  Lord.  Hence  it  may  appear, 
that  as  these  degrees  are  opened,  so  a  man  is  in  the  Lord,  and 
the  Lord  in  him. 

241.  It  was  said  above,  that  the  three  degrees  of  altitude 
are  as  end,  cause,  and  effect,  and  that  love,  wisdom,  and  use, 
succeed  according  to  these  degrees  ;  wherefore  here  we  may 
sav  a  tew  words  of  love  as  being  the  end,  of  wisdom  as  being 
the  cause,  and  of  use  as  being  the  effect.  Every  one  who  con- 
suits  his  reason,  whilst  it  is  in  light,  may  see  that  a  man’s  love 
is  the  end  of  all  things  belonging  to  him  ;  for  what  lie  loves,  he 
thinks,  he  concludes  upon  and  he  does,  consequently  he  has  for 
his  end.  Anv  man  may  also  from  his  reason  see,  that  wisdom 
is  the  cause  ;  for  he,  or  his  love  which  is  his  end,  seeks  for 
means  in  his  understanding,  by  which  he  mav  arrive  at  his 
end  ;  thus  he  consults  his  wisdom,  and  those  means  constitute 
the  instrum e  tal  cause :  that  use  is  the  effect,  is  evident  with 

81 


241 — 243 


ANGELIC  WISDOM  CONCERNING 


out  any  explanation.  But  the  love  in  one  man  is  not  the  same 
as  in  another,  so  neither  is  the  wisdom,  nor  consequently  the 
use  :  and  as  these  three  are  homogeneous,  (as  was  shown  above, 
n.  189  to  194,)  it  follows,  that  such  as  the  love  is  in  a  man, 
such  is  the  wisdom,  and  such  is  the  use.  AFe  use  the  term 
wisdom,  meaning  thereby  what  is  of  his  understanding. 

242.  That  spiritual  light  flows  into  man  by  three 

DEGREES,  BUT  NOT  SPIRITUAL  HEAT,  EXCEPT  SO  FAR  AS  HE 
AVOIDS  EVILS  AS  SINS,  AND  LOOKS  TO  THE  LORD.  Fl’Oin  what 
was  shown  above  it  is  evident,  that  from  the  sun  of  heaven, 
which  is  the  first  proceeding  of  the  divine  love  and  the  divine 
wisdom,  (see  Part  II.,)  proceed  light  and  heat ;  from  its  wis¬ 
dom  light,  and  from  its  love  heat ;  and  that  light  is  the  recep¬ 
tacle  of  wisdom,  and  heat  the  receptacle  of  love,  and  that  so 
far  as  man  comes  into  wisdom,  so  far  he  comes  into  that  divine 
light,  and  so  far  as  he  comes  into  love,  so  far  he  comes  into 
that  divine  heat.  From  what  was  shown  above  it  is  also  evident, 
that  there  are  three  degrees  of  light  and  three  degrees  of  heat, 
or  three  degrees  of  wisdom  and  three  degrees  of  love,  and  that 
these  degrees  are  formed  in  man,  in  order  that  he  may  be  a 
receptacle  of  divine  love  and  divine  wisdom,  and  thus  of  the 
Lord.  We  shall  now  proceed  to  shew,  that  spiritual  light  flows 
by  these  three  degrees  into  man,  but  not  spiritual  heat,  except 
so  far  as  a  man  avoids  evils  as  sins,  and  looks  to  the  Lord  ;  or, 
what  is  the  same,  that  a  man  may  receive  wisdom  to  the  third 
degree,  but  not  love,  unless  he  avoids  evils  as  sins,  and  looks 
to  the  Lord ;  or,  what  is  still  the  same,  that  a  man’s  under¬ 
standing  may  be  elevated  to  wisdom,  but  not  his  will,  except  so 
far  as  he  avoids  evils  as  sins. 

243.  That  the  understanding  may  be  elevated  to  the  light 
of  heaven,  or  to  angelic  wisdom,  but  that  the  will  cannot  be 
elevated  to  the  heat  of  heaven,  or  into  angelic  love,  unless  man 
avoids  evils  as  sins  and  looks  to  the  Lord,  was  made  very  mani- 
fest  to  me  from  experience  in  the  spiritual  world.  I  have  several 
times  seen  and  perceived,  that  simple  spirits,  who  only  knew 
that  there  is  a  God,  and  that  the  Lord  was  born  a  Man,  and 
scarcely  any  thing  else,  fully  understood  the  arcana  of  angelic 
wisdom,  almost  as  angels ;  and  not  only  they,  but  also  many 
of  the  diabolical  crew.  They  understood  them,  however,  only 
when  they  heard  them,  but  not  when  they  thought  by  them¬ 
selves  ;  for  when  they  heard  them,  the  light  entered  from  above ; 
but  when  they  thought  by  themselves,  no  other  light  could 
cuter  than  what  corresponded  to  their  heat  or  love  :  wherefore 
also,  after  they  had  heard  those  arcana,  and  perceived  them, 
when  they  turned  away  their  ears,  they  retained  nothing  of 
them  ,  yea,  those  who  were  of  the  diabolical  crew,  then  rejected 
and  entirely  denied  them  :  the  reason  was,  because  the  fire  of 
their  love  and  its  light,  which  were  delusive,  induced  darkness. 

82 


THE  DIYLXE  LOVE. 


243—246 


by  which,  the  heavenly  light  entering  from  above  was  extin¬ 
guished. 

244.  It  is  the  same  in  the  world.  When  anv  one  who  is 

c/ 

not  absolutely  stupid,  and  has  not  confirmed  himself  in  falses 
from  the  pride  of  self  intelligence,  hears  persons  conversing  on 
elevated  subjects,  or  reads  of  those  subjects,  if  he  has  any  affec¬ 
tion  for  science,  then  he  understands,  retains,  and  can  afterwards 
confirm  them.  This  may  be  done  by  the  wicked  as  well  as  the 
good.  Even  a  wicked  man,  although  in  heart  he  denies  the 
ilivine  things  of  the  church,  can  still  understand,  and  speak 
and  preach  them,  and  learnedly  confirm  them  by  writing ;  but 
when  left  to  himself  and  his  own  thoughts,  from  his  hellish 
love  he  thinks  against  them  and  denies  them.  Whence  it  is 
evident,  that  the  understanding  may  be  in  spiritual  light,  al¬ 
though  the  will  is  not  in  spiritual  heat :  also,  that  the  under¬ 
standing  does  not  lead  the  will,  or  that  wisdom  does  not  produce 
love,  but  that  it  onlv  teaches  and  shows  the  wav ;  it  teaches 
how  a  man  ought  to  live,  and  shows  the  way  in  which  he  ought 
to  walk  :  also,  that  the  will  leads  the  understanding  and  causes 
it  to  act  in  unity  with  itself;  and  that  the  love  which  is  of  the 
will  calls  that  wisdom  in  the  understanding,  which  agrees  with 
itself.  In  what  follows  it  will  be  seen,  that  the  will  does  nothing 
bv  itself  without  the  understanding,  but  does  every  thing  that 
it  does  in  conjunction  with  the  understanding ;  yet  that  the 
will  associates  the  understanding  with  it  by  influx,  and  not  the 
understanding  the  will. 

245.  AVe  shall  now  proceed  to  shew  the  nature  of  the  influx 
of  light  into  the  three  degrees  of  life,  which  belong  to  the  mind 
in  man.  The  forms  which  are  the  receptacles  of  heat  and  light, 
or  of  love  and  wisdom  in  him,  and  which,  as  was  said,  are  in 
triple  order,  or  of  three  degrees,  are  transparent  from  birth, 
and  transmit  spiritual  light,  as  a  crystal  glass  does  natural  light ; 
and  hence  man,  as  to  wisdom,  may  be  elevated  to  the  third 
degree.  Nevertheless  these  forms  are  not  opened,  till  spiritual 
heat  joins  itself  to  spiritual  light,  or  love  to  wisdom :  this  con¬ 
junction  opens  these  transparent  forms  according  to  degrees. 
This  case  is  similar  to  that  of  the  light  and  heat  of  tl  e  sun  of 
this  world,  with  respect  to  the  vegetable  kingdom  ;  the  light  of 
winter,  which  is  as  bright  as  the  light  of  summer,  does  not 
open  anything  in  a  seed  or  a  tree ;  but  when  the  vernal  beat 
joins  itself  to  the  light,  then  it  opens  them  :  the  case  is  similar, 
because  spiritual  light  corresponds  to  natural  light,  and  spiritual 
heat  to  natural  heat. 

246.  This  spiritual  heat  is  no  otherwise  obtained  than  by 
avoiding  evils  as  sins,  and  then  looking  to  the  Lord  ;  for  so 
long  as  a  man  is  in  evils,  he  is  also  in  the  love  of  evils ;  he  lusts 
after  them,  and  the  love  of  evil  and  its  concupiscences  is  in  a 
love  opposed  to  spiritual  love  and  affection  ;  and  this  love  or 

83 


246—249 


ANGELIC  WISDOM  CONCERNING 


concupiscence  can  be  removed  only  by  avoiding  evils  as  sins : 
and  as  man  cannot  avoid  them  from  himself  but  from  the  Lord, 
therefore  he  must  look  to  Him.  When  therefore  he  avoids 
them  from  the  Lord,  then  the  love  of  evil  and  its  heat  are  re¬ 
moved,  and  the  love  of  good  and  its  heat  are  introduced  in 
their  stead,  by  which  a  superior  degree  is  opened.  The  Lord 
enters  by  influx  from  above,  and  opens  it,  and  joins  spiritual 
love  or  heat  to  wisdom  or  spiritual  light ;  and  by  this  conjunc¬ 
tion  the  man  begins  to  flourish  spiritually,  like  a  tree  in  time 
of  spring. 

247.  The  influx  of  spiritual  light  into  all  the  three  degrees 
of  the  mind,  distinguishes  man  from  beasts,  and  enables  him 
to  think  analytically,  which  beasts  cannot  do,  and  to  see  not 
only  natural  but  spiritual  truths,  and  when  he  sees  them  to 
acknowledge  them,  and  so  to  be  reformed  and  regenerated. 
The  faculty  of  receiving  spiritual  light  is  understood  by  the 
rationality  mentioned  above,  which  every  man  has  from  the 
Lord,  and  which  is  never  taken  away  from  him  ;  for  it*  it  were 
taken  awav  he  could  not  be  reformed.  From  this  faculty,  called 
rationality,  it  is,  that  man  can  not  only  think  but  speak  from 
thought,  which  is  not  the  case  with  beasts  ;  and  afterwards  from 
his  other  faculty,  or  liberty,  which  was  also  mentioned  before, 
he  can  do  those  things  which  he  thinks  from  his  understanding. 
Since  the  two  faculties,  of  rationality  and  liberty,  which  are 
proper  to  man,  were  treated  of  above,  n.  240,  therefore  nothing 
more  need  be  said  of  them  here. 

248.  That  if  the  superior  or  spiritual  degree  is  not 

OPENED  IN  A  MAN,  HE  BECOMES  NATURAL  AND  SENSUAL.  It 

was  shown  above,  that  there  are  three  degrees  of  the  human 
mind,  natural,  spiritual,  and  celestial,  and  that  these  degrees 
may  successively  be  opened ;  also,  that  the  natural  degree  is 
flrst  opened,  and  that  afterwards,  if  a  man  avoids-  evils  as  sins, 
and  looks  to  the  Lord,  the  spiritual  degree  is  opened,  and  lastly, 
the  celestial.  Since  these  degrees  are  successively  opened  ac¬ 
cording  to  a  man’s  life,  it  follows,  that  the  two  superior  degrees 
may  be  not  opened,  and  that  man  then  continues  in  the  natural 
or  ultimate  degree.  It  is  also  known  in  the  world,  that  there 
is  both  a  natural  and  a  spiritual,  or  an  external  and  an  internal 
man ;  but  it  is  not  known  that  the  natural  man  becomes  spi¬ 
ritual  by  the  opening  of  any  superior  degree  in  him,  and  that 
such  opening  is  effected  by  a  spiritual  life,  which  is  a  life  accord¬ 
ing  to  the  divine  commandments  ;  and  that  without  such  life, 
a  man  continues  natural. 

249.  There  are  three  kinds  of  natural  men  ;  one  kind  con¬ 
sists  of  those  who  know  nothing  of  the  divine  commandments : 
the  second  consists  of  those  who  know  that  there  are  such  com¬ 
mandments,  but  think  nothing  of  a  life  according  to  them ; 
and  the  third  consists  of  those  who  despise  and  deny  them, 

84 


THE  DIVINE  LOVE. 


249—251 


The  first  "kind ,  who  know  nothing  of  the  divine  commandments, 
must  needs  continue  natural,  since  they  cannot  he  taught  from 
themselves  :  every  man  is  taught  concerning  the  divine  com¬ 
mandments  by  others  who  know  them  from  religion,  and  not 
bv  immediate  revelation;  see  the  Doctrine  of  the  New  Je- 
RESALE  H  CONCERNING  THE  SACRED  SCRIPTURE,  n.  114  to  118. 
The  second  hind ,  who  know  that  there  are  divine  command¬ 
ments,  but  think  nothing  of  a  life  according  to  them,  also 
remain  natural,  and  care  for  nothing  but  what  is  of  the  world 
and  of  the  body  :  after  death  they  become  drudges  and  servants 
according  to  the  uses  which  they  can  perform  to  those  who  are 
spiritual ;  for  the  natural  man  is  a  drudge  and  a  servant,  and 
the  spiritual  man  is  his  master  and  lord.  The  third  hind ,  who 
despise  and  deny  the  divine  commandments,  not  only  remain 
natural,  but  also  become  sensual,  in  proportion  to  their  con¬ 
tempt  and  denial :  sensual  men  are  the  lowest  natural  men, 
who  cannot  think  above  the  appearances  and  fallacies  of  the 
bodilv  senses  :  after  death  these  are  in  hell. 

250.  Since  it  is  not  known  in  the  world  what  the  spiritual 
man  is,  and  what  the  natural,  and  since  men  who  are  merely 
natural  are  often  called  spiritual,  and  vice  versa ,  therefore  the 
two  shall  be  distinctly  treated  of;  and  we  shall  shew,  I.  What 
the  natural  man  is,  and  what  the  spiritual  man.  II.  The  quality 
of  the  natural  man  in  whom  the  spiritual  degree  is  opened, 
m.  The  quality  of  the  natural  man  in  whom  the  spiritual  degree 
is  not  opened,  but  still  not  shut.  IV.  The  quality  of  the  natural 
man  in  whom  the  spiritual  degree  is  entirely  shut.  V.  Lastly, 
the  difference  between  the  life  of  a  merely  natural  man  and 
the  life  of  a  beast. 

251.  I.  hVhat  the  natural  man  is  and  what  the  spiritual 

man.  A  man  is  not  a  man  bv  virtue  of  his  face  and  body,  but 

1 1  / 

by  virtue  of  his  understandino;  and  will ;  wherefore  bv  the  na- 
tural  man  and  the  spiritual  man  is  meant  his  understanding  and 
will,  which  are  either  natural  or  spiritual.  The  natural  man, 
with  respect  to  his  understanding  and  will,  is  like  the  natural 
world,  and  may  also  be  called  a  little  world,  or  microcosm  ; 
and  the  spiritual  man,  with  respect  to  his  understanding  and 
will,  is  like  the  spiritual  world,  and  may  also  be  called  a  spirit¬ 
ual  world,  or  heaven.  Hence  it  is  evident,  that  as  the  natural 
man  is  in  a  certain  image  a  natural  world,  he  loves  the  things 
of  the  natural  world  ;  and  that  as  the  spiritual  man  is  in  a 
certain  image  a  spiritual  world,  he  loves  the  things  of  that 
world,  or  of  heaven.  The  spiritual  man,  indeed,  also  loves  the 
natural  world,  but  only  as  a  master  loves  a  servant,  bv  whose 
means  he  performs  uses  :  according  to  uses  also  the  natural  man 
becomes  like  the  spiritual,  and  this  when  the  natural  man  feels 
pleasure  in  uses  from  the  spiritual ;  this  natural  man  may  be 
called  spiritual-natural.  The  spiritual  man  loves  spiritual  truths  • 
85  G 


251—253 


ANGELIC  WISDOM  CONCERNING 


he  not  only  loves  to  know  and  understand  them,  but  he  also 
wblls  them  ;  while  the  spiritual-natural  man  loves  to  speak  those 
truths  and  to  do  them  :  to  do  truths  is  to  perform  uses.  This 
subordination  arises  from  the  conjunction  of  the  spiritual  and 
natural  worlds  ;  for  whatever  appears  and  happens  in  the  na¬ 
tural  world  derives  its  cause  from  the  spiritual  world.  Hence  it 
may  appear,  that  the  spiritual  man  is  altogether  distinct  from 
the  natural  man,  and  that  there  is  no  other  communication  be¬ 
tween  them  than  such  as  there  is  between  cause  and  effect. 

252.  II.  The  quality  of  the  natural  man  in  ivhom  the  spirit¬ 
ual  degree  is  opened ,  is  evident  from  what  has  been  said  above ; 
to  which  it  mav  be  added,  that  the  natural  man  is  a  full  man 
when  his  spiritual  degree  is  opened ;  he  is  then  in  association  at 
once  with  angels  in  heaven  and  with  men  in  the  world,  and,  in 
his  relation  to  both,  lives  under  the  guidance  of  the  Lord  :  for 
the  spiritual  man  imbibes  precepts  through  the  Word  from  the 
Lord,  and  executes  them  by  the  natural  man.  The  natural 
man,  in  whom  the  spiritual  degree  is  open,  does  not  know  that 
he  thinks  and  acts  from  his  spiritual  man  ;  for  it  appears  as  if  it 
was  from  himself ;  when  nevertheless  it  is  not  from  himself  but 
from  the  Lord  :  nor  does  he  know  that  by  his  spiritual  man  he 
is  in  heaven ;  nevertheless,  his  spiritual  man  is  in  the  midst  of 
the  angels  of  heaven,  and  he  sometimes  even  appears  to  the 
angels,  but  disappears  after  a  short  stay  there,  because  he  re¬ 
tires  into  his  natural  man :  nor  does  he  know  that  his  spiritual 
mind  is  tilled  by  the  Lord  with  a  thousand  arcana  of  wisdom, 
and  a  thousand  delights  of  love,  and  that  he  comes  into  them 
after  death,  when  he  becomes  an  angel.  The  natural  man  does 
not  know  these  things,  because  the  communication  between  the 
natural  and  spiritual  man  is  effected  by  correspondences  ;  and 
communication  by  correspondences  is  not  perceived  any  other¬ 
wise  in  the  understanding  than  that  truths  are  seen  in  the 
light,  and  in  the  will,  than  that  uses  are  performed  from 
affection. 

253.  III.  The  quality  of  the  natural  man  in  whom  the  sqn 
ritual  degree  is  not  opened^  hut  still  not  shut.  The  spiritual  de¬ 
gree  is  not  opened,  but  still  not  shut,  in  those  who  have  lived 
in  some  sort  a  life  of  charity,  and  yet  have  known  but  little  of 
genuine  truth  ;  for  that  degree  is  opened  by  the  conjunction  of 
love  and  wisdom,  or  of  heat  and  light :  love  alone,  or  spiritual 
heat  alone,  does  not  open  it,  nor  does  wisdom  alone  or  spiritual 
light  alone,  but  both  in  conjunction;  wherefore,  if  genuine 
truths,  from  which  wisdom  or  light  is  derived,  are  not  known, 
love  has  no  power  to  open  that  degree,  but  only  keeps  it  capable 
of  being  opened ;  which  is  meant  by  its  not  being  shut.  The 
same  thing  happens  in  the  vegetable  kingdom  ;  heat  alone  does 
not  cause  seeds  and  trees  to  vegetate,  but  heat  in  conjunction 
with  light.  It  is  to  be  observed,  that'  all  truths  belong  to  spi 

SO 


THE  DIVINE  LOVE. 


253,  254 


ritual  light,  and  all  goods  to  spiritual  heat,  and  that  good  opens 
the  spiritual  degree  by  truths  ;  for  good  operates  uses  by  truths, 
and  uses  are  the  goods  of  love,  which  derive  their  essence  from 
the  conjunction  of  good  and  truth.  The  lot  after  death  of  those 
in  whom  the  spiritual  degree  is  not  opened,  and  yet  not  shut, 
and  who  are  still  natural  and  not  spiritual,  is,  that  they  are  in 
the  lowest  parts  of  heaven,  where  they  sometimes  experience 
severe  sufferings  ;  or  they  are  in  the  boundaries  of  some  supe¬ 
rior  heaven,  as  it  were  in  the  light  of  evening  :  for,  as  was  said 
above,  in  heaven,  and  in  each  society  there,  the  light  decreases 
from  the  middle  to  the  boundaries,  and  those  are  m  the  middle 
who  exceed  others  in  divine  truths,  and  those  are  in  the  bound¬ 
aries  who  have  few  truths  ;  and  those  have  few  truths  who  know 
no  more  of  religion  than  simply  that  there  is  a  God,  and  that 
the  Lord  suffered  for  them,  also  that  charity  and  faith  are  es¬ 
sentials  of  the  church,  but  do  not  know  what  faith  and  charity 
are  ;  when  nevertheless  faith  in  its  essence  is  truth,  and  truth 
is  manifold ;  and  charity  is  every  duty  of  a  man’s  office  that  he 
does  from  the  Lord ;  which  he  does  from  the  Lord  when  he 
shuns  evils  as  sins.  It  is  exactly  as  we  said  before, — the  end  is 
the  all  of  the  cause,  and  the  effect  is  the  all  of  the  end  through 
the  cause  :  the  end  is  charity  or  good,  the  cause  is  faith  or 
truth,  and  the  effects  are  good  works  or  uses  ;  whence  it  is  evi¬ 
dent,  that  charity  can  only  be  conveyed  into  works,  in  propor¬ 
tion  as  charity  is  conjoined  to  the  truths  of  faith  ;  by  these 
truths  charity  enters  works,  and  qualifies  them. 

251.  IY.  The  quality  of  the  natural  man  in  whom  the  spi 
ritual  degree  is  entirely  shut.  The  spiritual  degree  is  shut  in 
those  who  are  in  evils  with  respect  to  life,  and  more  so,  in  those 
who  are  in  falses  from  evils.  The  case  is  like  that  of  the  fibril 
of  a  nerve,  which  contracts  on  the  slightest  touch  of  any  liete 
rogeneous  bodv  ;  or  like  that  of  all  the  moving  fibres  of  a  muscle, 
or  of  the  whole  muscle  itself,  or  of  the  whole  body,  on  coming  ir 
contact  with  any  thing  hard  or  cold.  So  do  the  substances  o- 
forms  of  the  spiritual  degree  in  man  on  the  approach  of  evih 
and  consequent  false  principles,  these  being  heterogeneous :  for 
as  the  spiritual  degree  is  in  the  form  of  heaven,  it  admits  no¬ 
thing  but  goods,  and  truths  from  good,  these  being  homoge 
neons  to  it ;  evils,  and  the  falses  of  evil,  are  heterogeneous- 
to  it.  This  degree  is  contracted  and  shut,  particularly  with 
those  who,  in  the  world,  are  in  the  love  of  rule  from  the  love 
of  self,  because  this  love  is  opposite  to  love  towards  the  Lord ; 
it  is  shut  also  with  those  who,  from  the  love  of  the  world, 
have  an  inordinate  lust  of  possessing  the  goods  of  others,  but 
not  so  much  as  in  the  former  case  :  these  loves  shut  the  spi¬ 
ritual  degree,  because  they  are  the  origins  of  evils.  The  con¬ 
traction  or  shutting  of  this  degree  is  like  the  retorsion  of  a  spire 
the  contrary  way  :  hence,  after  it  is  shut,  it  reflects  back  the 
light  of  heaven,  and  instead  of  the  light  of  heaven,  there  ifl 


254 — 256 


ANGELIC  WISDOM  CONCERNING 


darkness  :  so  that  truth,  which  is  in  the  light  of  heaven,  be¬ 
comes  nauseous.  In  such  persons,  not  only  the  spiritual  degree, 
but  also  the  superior  region  of  the  natural  (degree)  called  the 
rational  (degree)  is  shut ;  until  at  length  the  lowest  region  of 
the  natural  degree,  called  the  sensual,  alone  stands  open,  this 
being  nearest  to  the  world  and  the  external  senses  of  the  body ; 
and  from  it  such  a  person  afterwards  thinks,  speaks,  and  rea¬ 
sons.  The  natural  man,  who  is  become  sensual  by  evils  and 
consequent  falses,  in  the  spiritual  world,  in  the  light  of  hea¬ 
ven,  appears  not  as  a  man,  but  as  a  monster,  and  with  a  re¬ 
tracted  nose :  he  appears  with  a  retracted  nose,  because  the 
nose  corresponds  to  the  perception  of  truth.  Tie  cannot  bear 
a  ray  of  heavenly  light.  Such  persons,  in  their  caverns,  have 
no  other  light  than  as  of  firebrands,  or  as  of  a  coal  fire.  TIence 
it  appears,  who  and  of  what  quality  those  persons  are,  in  whom 
the  spiritual  degree  is  shut. 

255.  Y.  The  difference  "between  the  life  of  a  natural  man  and 
the  life  of  a  beast.  We  shall  speak  of  this  difference  more  par¬ 
ticularly  in  our  following  works,  where  life  is  treated  of ;  only 
observing  here,  that  the  difference  is,  that  a  man  has  three  de¬ 
grees  of  mind,  or  three  degrees  of  understanding  and  will,  arid 
that  these  degrees  may  be  opened  successively,  and  that  as  they 
are  transparent,  he  may  be  elevated  as  to  the  understanding 
to  the  light  of  heaven,  and  see  truths,  not  only  civil  and  moral, 
but  spiritual  truths,  and  from  many  truths  seen,  may  conclude 
truths  in  order,  and  so  perfect  his  understanding  to  eternity. 
But  beasts  have  not  the  two  higher  degrees,  but  only  the  na¬ 
tural  degrees,  which,  without  the  superior  degrees,  have  no 
faculty  of  thinking  of  any  thing  civil,  moral,  or  spiritual ;  and 
as  their  natural  degrees  are  not  capable  of  being  opened,  and 
thereby  elevated  into  superior  light,  they  cannot  think  in  suc¬ 
cessive  order,  but  only  in  simultaneous  order,  which  is  not 
thinking,  but  merely  acting  from  a  knowledge  corresponding 
with  their  love  ;  and  as  they  cannot  think  analytically,  and  see 
their  inferior  thought  from  a  certain  superior  thought,  therefore 
they  cannot  speak,  but  only  utter  sounds,  agreeably  to  the 
knowledge  proper  to  their  love.  But  still  the  sensual  man,  or 
the  lowest  natural  man,  differs  from  a  beast  only  thus  far,  that 
he  is  able  to  fill  his  memorv  with  scientifics,  and  to  think  and 
speak  from  them  ;  an  ability  which  he  derives  from  a  faculty 
proper  to  every  one,  of  understanding  truth  if  he  will,  this 
being  his  distinguishing  faculty ;  although  many,  by  its  abuse, 
have  made  themselves  inferior  to  beasts. 

256.  That  the  natural  degree  of  the  human  mind, 

CONSIDERED  IN  ITSELF,  IS  CONTINUOUS,  BUT  THAT  BY  COR¬ 
RESPONDENCE  WITH  THE  TWO  SUPERIOR  DEGREES,  WHILE  IT 
IS  ELEVATED,  IT  APPEARS  AS  IF  IT  WERE  DISCRETE.  This, 

although  difficult  of  comprehension  by  those  who  have  no 
knowledge  of  degrees  of  altitude,  is  nevertheless  to  be  revealed* 
88 


THE  DIVINE  LOVE. 


256,  257 


because  it  is  a  tenet  of  angelic  wisdom,  which  wisdom,  although 
it  cannot  be  conceived  by  the  natural  man  in  the  same  manner 
as  by  the  angels,  yet  may  be  comprehended  by  the  understand¬ 
ing  while  it  is  elevated  to  the  degree  of  light  in  which  the  an- 
gels  are ;  for  the  understanding  is  capable  of  being  so  far 
elevated,  and  of  being  enlightened  according  to  its  elevation. 
The  enlightenment  of  the  natural  mind,  however,  does  not 
ascend  by  discrete  degrees,  but  increases  by  a  continuous  de¬ 
gree,  and  as  it  increases,  it  is  illustrated  from  within  by  the 
light  of  the  two  higher  degrees.  ITow  this  is  effected,  may  be 
comprehended  from  a  perception  of  the  degrees  of  altitude,  in 
that  one  is  above  another,  and  that  the  natural  or  ultimate 
deg  ree,  is  as  it  were  the  common  covering  of  the  two  higher 
degrees  ;  then  as  the  natural  degree  is  elevated  to  the  degree  of 
the  higher,  so  the  higher  from  within  acts  on  the  exterior  na¬ 
tural,  and  illuminates  it.  Illumination  is  produced  indeed  from 
within  by  the  light  of  the  superior  degrees  ;  but  that  light  is  re¬ 
ceived  by  the  natural  degree,  which  infolds  and  surrounds  them, 
by  continuity,  therefore  more  clearly  and  purely  according  to 
its  ascent ;  that  is,  the  natural  degree  is  enlightened  from 
within  by  the  light  of  the  superior  degrees  discretely,  but  in 
itself,  continuously.  Hence  it  is  evident,  that  a  man,  so  long  as 
he  lives  in  the  world,  and  is  in  the  natural  degree,  cannot  be 
elevated  into  wisdom,  like  that  of  the  angels,  but  only  into 
superior  light,  even  to  the  angels,  and  to  receive  enlighten¬ 
ment  from  their  light,  which  is  influent  from  within  and  illu¬ 
minates.  These  things,  however,  cannot  be  more  clearly  de¬ 
scribed  ;  they  may  be  comprehended  better  from  effects,  for 
effects  place  causes,  provided  these  are  first  a  little  understood, 
in  the  light  in  themselves,  and  so  illustrate  them. 

257.  Effects  are  1.  That  the  natural  mind  may  be  elevated 
to  the  light  of  heaven,  in  which  the  angels  are,  and  perceive 
naturally  what  the  angels  perceive  spiritually,  consequently,  not 
so  fully  ;  but  still  the  natural  mind  of  man  cannot  be  elevated 
into  true  angelic  light.  2.  That  a  man,  by  his  natural  mind, 
elevated  to  the  light  of  heaven,  may  think  with  angels,  and 
speak  with  them ;  but  then  the  thought  and  speech  oi'  the  an¬ 
gels  flow’  into  the  natural  thought  and  soeecli  of  the  man,  and 
not  vice  versa  /  wherefore  the  angels  speak  with  man  in  naturae 
language,  or  in  the  man’s  mother  tongue.  3.  That  this  is  ef¬ 
fected  by  spiritual  influx  into  the  natural  principle,  and  not  by 
natural  influx  into  the  spiritual.  4.  That  human  wisdom,  which 
is  natural  so  long  as  a  man  lives  in  the  world,  cannot  possibly  be 
exalted  into  angelic  wisdom,  but  only  into  a  certain  image  ot  it; 
because  the  elevation  of  the  human  mind  is  effected  by  conti¬ 
nuity,  as  from  shade  to  light,  or  from  grosser  to  purer :  but 
still  the  man  in  whom  the  spiritual  degree  is  open,  comes  into 
tha l  wisdom  when  he  dies,  and  may  also  come  into  it  by  laying 


257—259 


ANGELIC  WISDOM  COX JERKING 


asleep  the  sensations  of  the  body,  and  by  influx  from  above  at 
the  same  time  into  the  spirituals  of  his  mind.  5.  The  natural 
mind  of  man  consists  both  of  spiritual  and  natural  substances ; 
from  its  spiritual  substances  thought  is  produced,  but  not  from 
its  natural  substances  ;  the  latter  substances  recede  when  a  man 
dies,  but  not  the  spiritual  substances  ;  hence  the  same  mind 
after  death,  when  a  man  becomes  a  spirit  or  angel,  remains  in  a 
form  like  what  it  had  in  the  world.  6.  The  natural  substances 
of  that  mind,  which,  as  has  been  said,  recede  by  death,  consti¬ 
tute  the  cutaneous  covering  of  the  spiritual  body  of  spirits  and 
angels  :  by  means  of  this  covering,  which  is  taken  from  the 
natural  world,  their  spiritual  bodies  subsist ;  for  the  natural  is 
the  ultimate  continent :  hence,  there  is  no  spirit  or  angel  who 
was  not  born  a  man.  These  arcana  of  angelic  wisdom  are  here 
adduced,  that  the  quality  of  the  natural  mind  in  man  may  be 
known  ;  which  is  also  further  treated  of  in  what  follows. 

258.  Every  man  is  born  into  the  faculty  of  understanding 
truths  to  the  inmost  degree,  like  the  angels  of  the  third  heaven  ; 
for  the  human  understanding,  rising  by  continuity  about  the 
two  superior  degrees,  receives  the  light  of  the  wisdom  of  those 
degrees,  as  before  shewn,  n.  256.  Hence  a  man  may  become 
rational  according  to  this  elevation.  If  it  be  elevated  to  the 
third  degree,  he  becomes  rational  from  the  third  degree  ;  if  to 
the  second,  from  the  second ;  and  if  it  is  not  elevated,  he  is 
rational  in  the  first  degree.  We  say  that  he  becomes  rational 
from  those  degrees,  because  the  natural  degree  is  the  common 
receptacle  of  their  light.  A  man  does  not  become  rational  to  the 
full  height  that  he  may,  because  love  (which  belongs  to  the  will) 
cannot  be  elevated  in  the  same  manner  as  wisdom,  which  be¬ 
longs  to  the  understanding :  love,  which  belongs  to  the  will,  is 
elevated  only  by  shunning  evils  as  sins,  and  by  the  goods  of 
charity,  which  are  uses,  which  a  man  afterwards  performs  from 
the  Lord ;  consequently  if  love,  which  belongs  to  the  will,  be 
not  elevated  at  the  same  time,  wisdom,  which  belongs  to  the 
understanding,  however  it  may  have  ascended,  still  relapses  to 
its  love  :  hence  a  man,  if  his  love  be  not  at  the  same  time  ele¬ 
vated  to  the  spiritual  degree,  is  still  only  rational  in  the  ultimate 
degree.  Erom  these  considerations  it  may  appear,  that  a  man’s 
rational  principle  is  in  appearance  as  of  three  degrees,  from  a 
celestial  ground,  from  a  spiritual  ground,  and  from  a  natural 
ground ;  also  that  rationality,  which  is  the  faculty  of  being 
capable  of  elevation,  whether  it  be  elevated  or  not,  still  remains 
in  man. 

259.  We  said  that  every  man  is  born  to  that  faculty,  or  to 
rationality,  but  we  mean  every  man  whose  externals  are  not 
injured  by  accident,  either  in  the  womb,  or  after  birth,  by  dis¬ 
ease,  or  bv  wounds  of  the  head,  or  from  some  insane  love 
breaking  out  and  loosening  all  restraints.  In  such  persons,  the 

90 


THE  DITINE  LOTE. 


259-  -261 


rational  principle  cannot  be  elevated ;  for  life,  which  belongs  to 
the  will  and  understanding,  has  in  such  persons  no  closing 
terms  or  limits,  so  disposed  as  to  enable  it  to  perform  ultimate 
acts  according:  to  order :  it  acts  according:  to  ultimate  determi- 
nations,  but  not  from  them.  That  rationality  cannot  have 
place  in  infants  and  children,  may  be  seen  below,  n.  266, 
the  end. 

260.  That  the  natch ae  mind,  being  the  tegument  and 

CONTINENT  OF  THE  HIGHER  DEGREES  OF  THE  HUMAN  MIND, 
IS  A  RE-AGENT,  AND  IF  THE  SUPERIOR  DEGREES  ARE  NOT 
OPENED,  IT  ACTS  AGAINST  THEM,  BUT  IF  THEY  ARE  OPENED, 

it  acts  with  them.  In  the  preceding  article  it  was  shewn, 
that  the  natural  mind,  being  in  the  ultimate  degree,  surrounds 
and  includes  the  spiritual  and  celestial  minds,  which  are  higher 
as  to  degree ;  it  now  comes  to  be  shewn,  that  the  natural  mind 
reacts  against  these  higher  or  interior  minds.  It  reacts,  because 
it  covers,  includes,  and  contains  them,  and  this  cannot  be  done 
without  reaction ;  if  it  did  not  react,  the  interiors  or  things 
included  would  be  relaxed  and  escape,  and  would  be  dispersed ; 
just  as  if  the  coverings  of  the  human  body  did  not  react,  in 
which  case  the  viscera,  or  interiors  of  the  body,  would  fall  out, 
and  be  dispersed  ;  and  as  if  the  membrane  that  covers  the 
moving:  fibres  of  a  muscle  did  not  react  against  the  Dowers  of 
those  fibres  in  action,  in  which  case  not  only  would  action  cease, 
but  the  interior  textures  would  all  be  dissolved.  It  is  the  same 
with  every  ultimate  degree  of  the  degrees  of  altitude  ;  conse¬ 
quently  with  the  natural  mind  in  respect  to  the  higher  degrees ; 
for,  as  was  said  above,  there  are  three  degrees  of  the  human 
mind,  natural,  spiritual,  and  celestial,  and  the  natural  mind  is 
in  the  ultimate  degree.  Again,  the  natural  mind  reacts  against 


the  spiritual  mmd,  becaus-e  the  natural  mind  consists  of  sub¬ 
stances,  not  only  of  the  spiritual,  but  also  of  the  natural  world, 
(as  was  said  above,  n.  257,)  and  the  substances  of  the  natural 
world,  from  their  nature,  react  against  the  substances  of  the 
spiritual  world  :  the  substances  of  the  natural  world  in  them- 

JL  __ 

selves  are  dead,  and  are  acted  on  from  without  by  the  substances 
of  the  spiritual  world  ;  and  things  dead,  and  which  are  acted  on 
from  without,  naturally  resist,  and  consequently  react  from  their 
verv  nature.  Hence  it  is  evident,  that  the  natural  man  reacts 
against  the  spiritual  man,  and  that  there  is  a  combat.  It  is 
the  same  thing  whether  you  say  the  natural  and  spiritual  man, 
or  the  natural  and  spiritual  mmd. 

261.  Hence  it  may  appear,  that  if  the  spiritual  mind  is 
closed,  the  natural  mind  continuallv  acts  against  the  tilings  of 
the  spiritual  mind,  and  is  afraid  lest  anv  thing  should  inflow 
therefrom  to  disturb  its  states.  All  that  inflows  through  the 
spiritual  mind  is  from  heaven,  for  the  spiritual  mind  in  its  form 
is  a  heaven  ;  and  all  that  inflows  into  the  natural  mind  is  from 


91 


261—263 


ANGELIC  WISDOM  CONCERNING 


the  world,  for  the  natural  mind  in  its  form  is  a  world  ;  whence, 
the  natural  mind,  when  the  spiritual  mind  is  closed,  reacts 
against  all  things  of  heaven,  and  does  not  admit  them,  except 
so  far  as  they  serve  it  as  means  to  acquire  and  possess  the  things 
of  the  world ;  and  when  the  things  of  heaven  serve  as  means  to 
the  natural  man  for  his  own  ends,  then  those  means,  though 
they  appear  heavenly,  still  become  natural,  and  the  end  quali¬ 
fies  them  ;  for  they  become  as  scientifics  of  the  natural  man,  in 
which  there  is  no  life  internally.  But  as  heavenly  things  cannot 
be  so  joined  to  natural  ones  as  to  act  as  one,  therefore  they 
separate  themselves ;  and  the  heavenly  things  in  merely  natural 
men  take  their  station  without,  round  about  the  natural  things 
which  are  within :  hence  a  merely  natural  man  can  say  and 
preach  heavenly  things,  and  imitate  them  in  his  actions,  al¬ 
though  inwardly  he  thinks  against  them  ;  the  latter  he  does 
when  alone,  the  former  when  in  company.  But  of  these  things 
more  in  what  follows. 

262.  The  natural  mind  or  man,  by  a  connate  reaction,  acts 
against  the  things  of  the  spiritual  mind  or  man,  when  a  man 
loves  himself  and  the  world  above  all  things  ;  he  then  also  feels 
pleasure  in  evils  of  all  kinds,  as  adultery,  fraud,  revenge,  re¬ 
viling,  and  the  like ;  and  he  acknowledges  nature  as  the  creator 
of  the  universe,  and  confirms  all  these  things  by  his  rational 
principle  ;  and  after  confirmation  he  either  perverts,  suffocates, 
or  reflects,  the  goods  and  truths  of  heaven  and  the  church,  and 
at  length  either  shuns,  or  holds  in  aversion,  or  hates  them  :  this 
he  does  in  his  spirit,  and  in  body  also  so  far  as  he  dares  to  speak 


from  his  spirit  to  others  without  fear  of  loss  of  reputation,  which 
he  values  for  the  sake  of  honor  and  gain.  When  a  man  is  such, 
he  successively  shuts  his  spiritual  mind  closer  and  closer :  con¬ 
firmations  of  evils  by  falses  especially  shut  it :  hence,  confirmed 
evil  and  false  principles  cannot  be  extirpated  after  death  ;  they 
can  only  be  extirpated  in  the  world  by  repentance. 

263.  But  the  state  of  the  natural  mind  is  altogether  differ¬ 


ent,  when  the  spiritual  mind  is  opened  ;  in  this  case  the  natural 
mind  is  disposed  in  obedience  to  the  spiritual  mind,  and  held  in 
subordination.  The  spiritual  mind  acts  from  above  and  within 
on  the  natural  mind,  and  removes  the  things  which  react  there, 
and  adapts  to  it  those  that  act  in  the  same  manner  with  itself, 
and  hence  the  superabundant  reaction  is  successfully  removed. 
It  is  to  be  noted,  that  there  is  action  and  reaction  in  the  greatest 
and  least  things  in  the  universe,  as  well  living  as  dead ;  lienee  the 
equilibrium  of  all  things  ;  which  is  taken  away  when  action  over¬ 
comes  reaction,  or  vice  versa.  It  is  the  same  with  the  natural 
mind  and  the  spiritual  mind  :  when  the  natural  mind  acts  from 
the  delights  of  its  loves  and  the  pleasantnesses  of  its  thoughts, 
which  in  themselves  are  evils  and  falses,  then  the  reaction  of  the 
natural  mind  removes  the  things  of  the  spiritual  mind,  and  shuts 
92 


THE  DIVINE  LOVE. 


263—206 


the  door  against  them,  and  causes  action  to  proceed  from  such 
things  as  accord  with  its  own  reaction  :  thus  there  is  an  action 
and  reaction  of  the  natural  mind,  which  is  opposite  to  the  .action 
and  reaction  of  the  spiritual  mind  ;  hence  there  is  a  closing  of 
the  spiritual  mind  like  the  retorsion  of  a  spire.  But  if  the  spi¬ 
ritual  mind  is  opened,  then  the  action  and  reaction  of  the  na¬ 
tural  mind  is  inverted  ;  for  the  spiritual  mind  acts  from  above 
or  from  within,  and  at  the  same  time,  by  the  things  which  are 
disposed  in  obedience  to  it  in  the  natural  mind,  from  below  or 
from  without,  and  retwists  the  spire  which  contains  the  action 
and  reaction  of  the  natural  mind ;  this  mind  by  birth  being  in 
opposition  to  the  things  of  the  spiritual  mind,  which  opposition 
it  derives  hereditarily  from  parents,  as  is  well  known.  Such  is 
the  change  of  state  called  reformation  and  regeneration.  The 
state  of  the  natural  mind  before  reformation  may  be  compared 
to  a  spire  wreathing  or  convoiuting  downwards ;  but  after  re¬ 
formation  to  a  spire  wreathing  or  convoiuting  upwards  ;  where- 
fore  a  man  before  reformation  looks  downwards  to  hell,  but 
after  reformation  he  looks  upwards  to  heaven. 

26L  That  the  abuse  of  the  faculties  which  aee  peo- 

PEE  TO  MAN,  CALLED  EATIONALITY  AND  LIBEETY,  IS  THE 

oeigin  of  evil.  By  rationality  is  meant  the  faculty  of  under¬ 
standing  truths  and  thence  falses,  and  goods  and  thence  evils  : 
and  by  liberty  is  meant  the  faculty  of  thinking,  willing,  and 
acting  freely.  From  what  has  been  said  before  it  may  appear, 
and  from  what  follows  it  will  appear  further,  that  every  man 
has  these  two  faculties  by  creation  and  thence  by  birth,  and 
that  they  are  from  the  Lord ;  and  that  they  are  not  taken  away 
from  him ;  and  that  by  virtue  thereof  there  is  an  appearance 
that  man  thinks,  speaks,  wills,  and  acts  as  from  himself ;  and 
that  the  Lord  dwells  in  these  faculties  in  every  man ;  and  that 
man  in  consequence  of  that  conjunction  lives  to  eternity ;  and 
that  man  may  be  reformed  and  regenerated  by  them,  and  not 
without  them  ;  also  that  thev  distinguish  mar.  from  beasts. 

J  «/  ^  O  _ 

265.  That  the  abuse  of  these  faculties  is  the  origin  of  evil, 
shall  be  shown  in  this  order.  I.  That  a  bad  man  enjoys  these 
two  faculties  as  well  as  a  good  man.  II.  That  a  bad  man  abuses 
them  to  confirm  evils  and  falses,  and  a  good  man  uses  them  to 
confirm  goods  and  truths.  III.  That  evils  and  falses  when  con¬ 
firmed,  remain,  and  become  principles  of  a  man’s  love  and 
thence  of  his  life.  IY.  That  those  things  which  become  prin¬ 
ciples  of  the  love,  and  of  the  life,  are  hereditary  in  a  man’s 
offspring.  Y.  That  all  evils,  both  hereditary  and  acquired,  reside 
in  the  natural  mind. 

266.  I.  That  a  had  man  enjoys  these  two  faculties  as  well  as 
a  good  man.  That  the  natural  mind  may  be  elevated  with  respect 
to  the  understanding,  to  the  light  in  which  the  angels  of  the 
third  heaven  dwell,  ai  1  see  truths,  acknowledge  them,  and  then 

93 


266,  267 


ANGELIC  WISDOM  CONCERNING 


speak  them,  has  been  shown  in  the  preceding  article :  from 
which  it  is  evident,  that  as  the  natural  mind  may  be  so  elevated, 
a  bad.  man,  as  well  as  a  good  man,  equally  enjoys  the  faculty 
of  rationality  ;  and  as  the  natural  mind  may  be  elevated  so  far, 
it  follows  that  he  may  also  think  and  speak  truths.  But  that 
he  may  will  and  do  them,  although  he  does  not  will  and  do 
them,  both  reason  and  experience  testify, — Reason ,  for  who  can¬ 
not  will  and  do  what  he  thinks  ?  His  not  willing  and  doing  it, 
is,  because  he  does  not  love  to  wTill  and  do  it :  the  power  of  will¬ 
ing  and  doing  is  liberty,  which  every  man  has  from  the  Lord : 
but  the  reason  why  he  does  not  will  and  do  good,  wThen  it  is  in 
his  power,  is  the  love  of  evil,  which  opposes,  which  neverthe¬ 
less  he  can  resist,  and  which  also  many  do  resist.  JExjyerience 
in  the  spiritual  world  has  occasionally  confirmed  the  same  ;  I 
have  there  observed  that  evil  spirits,  wTho  inwardly  were  devils, 
and  rejected  the  truths  of  heaven  and  the  church  in  the  world, 
could  perceive  the  arcana  of  angelic  wisdom,  while  the  affection 
of  science,  in  which  every  man  is  from  his  childhood,  wTas  ex¬ 
cited  by  a  glory,  which  surrounds  every  love  like  the  splendor 
of  fire ;  yea,  they  could  perceive  such  arcana  equally  as  well  as 
good  spirits,  who  were  inwardly  angels  ;  and  they  have  been 
heard  also  to  declare  that  they  indeed  could  will  and  act  accord¬ 
ing  to  such  arcana,  but  that  they  would  not :  wThen  they  were 
told,  that  they  might  will  them  if  they  would  only  shun  evils 
as  sins,  they  said  that  they  could  do  that  also,  but  that  they 
would  not :  hence  it  appeared  very  evident,  that  the  wicked  as 
well  as  the  good  have  equally  the  faculty  of  liberty :  lei  any 
one  consult  himself,  and  he  will  perceive  that  it  is  so.  A  man 
has  power  to  will,  because  the  Lord,  from  wdiom  that  faculty 
comes,  continually  gives  him  power ;  for,  as  was  said  a  cove, 
the  Lord  dwells  in  these  two  faculties  in  every  man,  conse¬ 
quently  He  dwells  in  the  faculty  or  power  of  being  able  to  will. 
The  faculty  of  understanding  called  rationality,  does  not  exist 
in  a  man  until  his  natural  mind  come  to  the  age  of  maturity ; 
in  the  mean  time  it  is  like  seed  in  unripe  fruit,  which  cannot  be 
opened  in  the  ground,  and  grow  into  a  shrub  :  nor  does  that 
faculty  exist  in  those  who  are  mentioned  above,  n.  259. 

267.  II.  That  a  bad  man  abuses  these  faculties  to  confirm 
evils  and  falses,  and  a  good  man  uses  them  to  confirm  goods  and 
truths.  The  intellectual  faculty,  called  rationality,  ana  the  vo¬ 
luntary  faculty,  called  liberty,  enable  a  man  to  confirm  whatever 
he  will :  the  natural  man  may  elevate  his  understanding  to  su¬ 
perior  light  as  far  as  he  desires  it ;  but  he  who  is  in  evils  and 
consequent  falses,  does  not  elevate  it  higher  than  the  superior 
region  of  his  natural  mind,  and  rarely  to  the  region  of  his  spi¬ 
ritual  mind  ;  for  he  is  in  the  delights  of  the  love  of  his  natural 
mind,  and  if  he  elevates  it  above  that,  the  delight  of  his  love 
perishes ;  if  it  is  elevated  higher,  and  he  sees  truths  opposite 
94 


THE  DIVINE  LOVE. 


267,  268 


to  the  delights  of  his  life,  or  to  the  principles  of  his  own  intel¬ 
ligence,  then  he  either  falsifies  them,  or  passes  them  by,  and 
leaves  them  with  contempt,,  or  retains  them  in  his  memory  that 
they  may  serve  the  love  of  his  life,  or  the  pride  of  his  own 
intelligence,  as  means.  That  the  natural  man  can  confirm 
whatever  he  will,  is  manifest  from  the  many  heresies  in  the 
Christian  world,  each  of  which  is  confirmed  by  its  adherents. 
Who  does  not  know  that  evils  and  falses  of  every  kind  may  be 
confirmed  ?  It  is  possible  to  confirm,  and  the  wicked  do  con¬ 
firm,  that  there  is  no  God,  and  that  nature  is  every  thing,  and 
that  she  is  self-created  ;  that  religion  is  only  a  means,  whereby 
simple  minds  may  be  held  under  restraint ;  that  human  pru¬ 
dence  does  every  thing,  and  divine  providence  nothing,  except 
that  it  maintains  the  universe  in  the  order  in  which  it  was 
created ;  also  that  murder,  adultery,  theft,  fraud,  and  revenge, 
are  allowable,  according  to  Machiavel  and  his  followers.  The 
natural  man  can  confirm  these  and  such  like  things,  yea  he 
can  fill  books  with  the  confirmations,  and  when  those  falses 
are  confirmed,  they  then  appear  in  infatuating  light,  and  truths 
in  such  obscurity,  that  they  cannot  be  seen,  except  as  phan¬ 
toms  by  night.  In  a  word,  take  the  falsest  thing,  and  form  it 
into  a  proposition,  and  tell  an  ingenious  person  to  confirm  it, 
and  he  will  confirm  it  to  the  full  extinction  of  the  light  of  truth; 
but  separate  his  confirmation,  return,  and  view  the  proposition 
itself  from  your  own  rationality,  and  you  will  see  its  falsehood 
in  its  deformity.  Hence  it  is  evident,  that  man  may  abuse 
these  two  faculties  implanted  in  him  by  the  Lord,  to  confirm 
evils  and  falses  of  every  kind.  Beasts  cannot  do  this,  because 
they  do  not  enjoy  these  two  faculties  ;  beasts  therefore  are  born 
in  all  the  order  of  their  lives,  and  in  all  the  knowledge  of  their 
natural  loves,  otherwise  than  man. 

268.  III.  That  evils  and  falses  lohen  confirmed  remain ,  and 
become  parts  of  a  mans  love  and  life.  Confirmations  of  evil  and 
the  false  are  nothing  but  the  removal  of  good  and  truth,  and 
if  they  increase,  the  rejections  ;  for  evil  removes  and  rejects 
good,  and  the  false  rejects  truth  ;  hence  confirmations  of  evil 
and  the  false  are  also  the  closing  of  heaven,  for  every  good  and 
truth  enters  by  influx  from  the  Lord  through  heaven  ;  .  and 
when  heaven  is  shut  then  a  man  is  in  hell,  in  a  society  where 
similar  evils  and  falses  reign,  from  wdience  he  cannot  after¬ 
wards  be  withdrawn.  It  has  been  given  me  to  converse  with 
some,  who  ages  ago  confirmed  in  themselves  the  falses  of  their 
religion,  and  I  saw  that  they  continue  in  the  same,  just  as 
when  in  the  world  ;  for  every  thing  which  a  man  confirms  be¬ 
comes  part  of  his  love  and  life.  It  becomes  part  of  his  love, 
because  it  becomes  part  of  his  will  and  understanding,  and  the 
will  and  understanding  constitute  the  life  of  every  one ;  and 
when  it  becomes  a  part  of  the  life  of  man,  it  becomes  a  part 
95 


268—270* 


ANGELIC  WISDOM  CONCERNING 


not  only  of  Lis  whole  mind  but  also  of  Lis  whole  body  :  hence 
it  is  evident,  that  a  man  who  has  confirmed  himself  in  evils  and 
falses,  is  such  from  head  to  foot,  and  he  cannot  then  by  any 
inversion  or  retorsion  be  reduced  to  an  opposite  state,  and 
drawn  out  of  hell.  These  and  the  preceding  considerations  in 
this  article,  shew  what  is  the  origin  of  evil. 

269.  IV.  That  the  things  which  become  parts  of  a  mail’s 
lave ,  and  thence  of  his  life ,  are  communicated  hereditarily  to  his 
offspring.  It  is  well  known  that  a  man  is  born  in  evil,  and  derives 
it  by  inheritance  from  his  parents ;  and  some  believe,  not  from 
his  parents,  but  through  his  parents  from  Adam :  this  however 
is  a  mistake.  He  derives  it  from  his  father,  from  whom  lie  has 
his  soul,  which  is  invested  with  a  body  in  his  mother :  the  seed, 
which  is  from  the  father,  is  the  first  receptacle  of  life,  but  such 
a  receptacle  as  it  was  in  the  father ;  for  it  is  in  the  form  of  his 
love,  and  every  one’s  love  is  like  itself  in  the  greatest  and  least 
things,  and  makes  an  endeavor  towards  the  human  form,  which 
also  it  successively  assumes  :  hence  what  are  called  hereditary 
evils,  are  derived  from  fathers,  grandfathers,  and  great-grand¬ 
fathers  successively  to  their  posterity.  Experience  teaches  the 
same  thing  ;  for  all  nations  have  a  similarity  in  their  affections 
with  their  first  progenitor,  and  families  a  greater  similarity,  and 
houses  a  still  greater  ;  yea,  such  a  similarity,  that  generations 
are  distinguished  from  each  other,  not  only  by  their  minds,  but 
bv  their  faces.  But  of  the  inheritance  or  transmission  of  the 


«/ 

love  of  evil  from  jiarents  to  children,  more  will  be  said  in  what 
follows,  when  we  come  to  speak  further  of  the  correspondence 
of  the  mind,  or  the  will  and  understanding,  with  the  body  and 
its  members  and  organs  :  the  few  observations  here  adduced  are 
only  to  shew,  that  evils  are  derived  successively  from  parents, 
and  that  they  increase  bv  successive  accumulation  till  man  from 
his  birth  is  nothing  but  evil ;  and  that  the  malignity  of  evil 
increases  in  proportion  as  the  spiritual  mind  is  closed,  for  thus 
the  natural  mind  also  is  closed  above ;  and  that  this  is  not 
restored  in  posterity,  except  by  shunning  evils  as  sins  from  the 
Lord  :  by  this  means  alone  the  spiritual  mind  is  opened,  and  the 
natural  mind  thus  reduced  to  a  corresponding  form. 

270.  V.  That  all  evils  and  consequent  falses,  both  hereditary 
and  acquired ,  reside  in  the  natural  mind l.  Evils  and  consequent 
falses  reside  in  the  natural  mind,  because  that  mind  is  in  its 
form  or  image  a  world,  whereas  the  spiritual  mind  is  in  its  form 
or  image  a  heaven,  and  evil  cannot  find  an  abode  in  heaven ; 
wherefore  the  latter  mind  is  not  opened  from  birth,  but  only  in 
the  power  of  being  opened.  The  natural  mind  also  derives  its 
form  partly  from  substances  of  the  natural  world,  but  the  spi¬ 
ritual  mind  only  from  substances  of  the  spiritual  world,  which 
are  preserved  in  their  purity  by  the  Lord,  that  a  man  may  have 
the  power  of  being  made  a  man:  he  is  born  an  animal,  but  he 


96 


THE  DIVINE  LOVE. 


•  270—272 


ia  made  a  man.  The  natural  mind,  with  all  things  appertain¬ 
ing  to  it,  turns  in  spiral  circumvolutions  from  right  to  left,  but 
the  spiritual  mind  from  left  to  right:  thus  these  minds  turn 
contrariwise  to  each  other;  a  sign  that  evil  resides  in  the 
natural  mind,  and  that  from  itself  it  acts  against  the  spiritual 
mind :  and  the  circumgyration  from  right  to  left  turns  down¬ 
wards,  consequently  towards  hell,  but  the  circumgyration  from 
left  to  right  tends  upwards,  consequently  towards  heaven.  That 
this  is  the  case  was  made  evident  to  me  from  the  fact,  that  an 
evil  spirit  cannot  circumgyrate  his  body  from  left  to  right,  but 
from  right  to  left ;  whereas  a  good  spirit  feels  it  difficult  to  cir¬ 
cumgyrate  his  body  from  right  to  left,  but  easy  from  left  to 
right ;  the  circumgyration  follows  the  flux  of  the  interiors  be¬ 
longing  to  the  mind. 

271.  That  evils  and  falses  are  entirely  opposed  to 

GOODS  AND  TRUTHS,  BECAUSE  EVILS  AND  FALSES  ARE  DIABO¬ 
LICAL  AND  INFERNAL,  AND  GOODS  AND  TRUTHS  ARE  DIVINE  AND 

heavenly.  That  evil  and  good  are  opposites,  as  also  the  false 
of  evil  and  the  truth  of  good,  is  acknowledged  by  every  one 
who  hears  it ;  but  as  those  who  are  in  evil  do  not  feel,  and  con¬ 
sequently  do  not  perceive  otherwise  than  that  evil  is  good,  for 
evil  delights  their  senses,  especially  the  sight  and  hearing,  and' 
thence  also  delights  the  thoughts  and  thereby  the  perceptions, 
therefore  they  acknowledge  indeed  that  evil  and  good  are  oppo¬ 
site  ;  but  when  they  are  in  evil,  its  delight  causes  them  to  say 
that  evil  is  good,  and  good  evil.  For  example  ;  he  that  abuses 
his  liberty  to  think  and  do  evil,  calls  the  abuse  liberty r  and  its 
opposite,  which  is  to  think  good,  which  is  good  in  itself,  he 
calls  slavery,  when  nevertheless  the  latter  is  truly  liberty,  but 
the  former  bondage.  He  that  loves  adultery,  calls  it  liberty  to 
commit  adultery,  but  slavery  not  to  be  allowed  to  commit  it„ 
for  he  feels  a  delight  in  lasciviousness,  and  a  disagreeableness 
in  chastity.  He  that  is  in  the  love  of  rule  from  the  love  of  self,, 
feels  a  delight  of  life  in  that  love,  exceeding  all  other  delights 
whatever  ;  lienee  every  thing  appertaining  to  that  love  he  calls 
good,  and  every  thing  which  opposes  it,  evil,  when  nevertheless 
the  reverse  is  true.  It  is  the  same  with  every  other  evil.  Al¬ 
though,  therefore,  every  one  acknowledges  that  evil  and  good, 
are  opposite,  still  those  who  are  in  evils  entertain  a  contrary 
idea  of  that  opposition,  and  only  those  who  are  in  good  enter¬ 
tain  a  just  idea  :  no  one,  while  lie  is  in  evil,  can  see  good,  but 
lie  who  is  in  good  can  see  evil.  Evil  is  below  as  in  a  cave,  good 
is  above  as  on  a  mountain. 

272.  How  as  many  do  not  know  what  evil  is,  and  that  it  is 
altogether  opposite  to  good,  and  nevertheless  it  is  of  importance 
that  it  should  be  known,  therefore  the  subject  shall  he  con¬ 
sidered  in  the  f  flowing  order.  I.  That  the  natural  mind,  which 
is  in  evils  and  msequent  falses,  is  a  form  and  image  of  hell 

97 


272,  273 


ANGELIC  WISDOM  CONCERNING 


II.  That  the  natural  mind,  which  is  a  form  and  image  of  hell 
descends  by  three  degrees.  III.  That  the  three  degrees  of  the 
natural  mind,  which  is  a  form  and  image  of  hell,  are  opposite 
to  the  three  degrees  of  the  spiritual  mind,  which  is  a  form  and 
image  of  heaven.  IV.  That  the  natural  mind  which  is  hell,  is 
entirely  opposed  to  the  spiritual  mind  which  is  heaven. 

273.  I.  That  the  natural  mind ,  which  is  in  evils  and  conse¬ 
quent  falses^  is  a  form  and  image  of  hell.  What  man’s  natural 
mind  is,  in  its  substantial  form,  or  what  it  is  in  its  form,  as 
consisting  of  a  contexture  of  the  substances  of  both  worlds  in 
the  brain,  where  that  mind  resides  in  its  principles,  cannot  bi 
described  here ;  a  general  idea  of  that  form  will  be  given  in 
what  follows,  where  the  correspondence  of  the  mind  and  body 
is  treated  of.  Here  wve  shall  only  speak  briefly  of  its  form  as 
to  its  states  and  their  changes,  which  produce  perception, 
thought,  intention,  will,  and  the  things  thereunto  belonging ; 
for  the  natural  mind  which  is  in  evils  and  consequent  falses,  is, 
with  respect  to  them,  a  form  and  image  of  hell :  this  form  sup¬ 
poses  a  substantial  form  as  its  subject;  for  changes  of  state 
cannot  exist  without  a  substantial  form  which  is  their  subject, 
just  as  sight  cannot  exist  without  an  eye,  and  hearing  without 
an  ear.  With  respect,  therefore,  to  the  form  or  image  wdiereby 
the  natural  mind  resembles  hell,  that  form  and  image  are  such, 
that  the  reigning  love  with  its  concupiscences,  which  is  the  uni¬ 
versal  state  of  this  mind,  is  as  the  devil  is  in  hell,  and  thoughts 
of  the  false  originating;  from  that  love  are  as  the  diabolical  crew : 
the  devil  and  his  crew  mean  nothing  else  in  the  Word.  The 
case  is  also  similar :  for  in  hell  the  love  of  rule  from  the  love  of 
self  is  the  reigmng  love  :  this  is  there  called  the  devil ;  and 
affections  of  the  fake  with  the  thoughts  arising  from  that  love, 
are  called  his  crew :  it  is  the  same  in  each  society  in  hell,  with 
differences,  like  specific  differences  in  a  genus.  In  a  similar 
form  also  is  the  natural  mind  which  is  in  evils,  and  thence  in 
falses  :  wherefore,  also,  the  natural  man,  who  is  such,  after  death 
comes  into  an  infernal  society  like  himself,  and  then  in  all  things 
and  in  every  thing  he  acts  as  one  with  it ;  for  he  comes  into  his 
own  form,  that  is  into  the  state  of  his  own  mind.  There  is 
also  another  love,  called  satan,  subordinate  to  the  former  love 
called  the  devil,  and  that  is,  the  love  of  possessing  the  goods 
of  others  by  any  evil  art  whatever :  ingenious  malices  and  cun¬ 
nings  are  his  crew.  Those  who  are  in  this  hell  are  in  general 
called  satans,  and  those  who  are  in  the  former  hell  are  in  general 
called  devils ;  and  such  of  them  as  do  not  act  clandestinely  do 
not  refuse  their  name  :  hence  the  hells  in  the  complex  are  called 
the  devil  and  satan.  There  are  two  hells  distinguished  in  general 
according  to  those  two  loves,  because  all  the  heavens  are  dis¬ 
tinguished  into  two  kingdoms,  the  celestial  and  spiritual,  accord¬ 
ing  to  two  loves,  and  the  diabolical  hell  corresponds  in  opposition 
98 


THE  DIVINE  L0\  E. 


273- -275 


to  the  celestial  kingdom,  and  the  satanic  hell  corresponds  in 
opposition  to  the  spiritual  kingdom.  That  the  heavens  are 
divided  into  two  kingdoms,  the  celestial  and  spiritual,  may  be 
seen  in  the  work  On  Heaven  and  Hell,  n.  20  to  28.  The 
natural  mind,  which  is  such,  is  in  its  form  a  hell,  because  every 
spiritual  form  in  its  greatest  and  least  parts  is  like  itself;  hence 
every  angel  is  a  heaven  in  a  less  form,  as  shown  in  the  work 
On  Heaven  and  Hell,  n.  51  to  58  ;  and  hence  also  every 
man  or  spirit,  who  is  a  devil  or  satan,  is  a  hell  in  a  less  form. 

271.  II.  That  the  natural  mind  which  is  a  form  or  image  of 
hell ,  descends  by  three  degrees .  That  in  the  greatest  and  least 
of  all  things  there  are  degrees  of  two  kinds,  or  degrees  of  alti¬ 
tude  and  latitude,  may  be  seen  above,  n.  222  to  229  :  this  is 
the  case  also  with  the  natural  mind  in  its  greatest  and  least 
parts  :  degrees  of  altitude  are  here  understood.  The  natural 
mind,  by  virtue  of  its  two  faculties,  called  rationality  and 
liberty,  is  in  such  a  state,  that  it  can  ascend  by  three  degrees 
and  descend  by  three  degrees  ;  it  ascends  by  virtue  of  goods  and 
truths,  and  it  descends  by  virtue  of  evils  and  falses  ;  when  it 
ascends,  the  inferior  degrees  that  tend  towards  hell  are  closed, 
and  when  it  descends,  the  superior  degrees  that  tend  to  heaven  are 
closed  ;  the  reason  is,  because  they  are  in  reaction.  These  three 
superior  and  inferior  degrees  are  not  open  nor  are  they  shut  in 
a  man  immediately  on  his  birth  ;  for  he  is  then  in  ignorance  of 
good  and  truth,  and  of  evil  and  false ;  but  as  he  adopts  those 
principles,  so  the  degrees  are  opened  and  shut,  either  on  the 
one  part  or  the  other.  When  they  are  opened  towards  hell, 
then  the  supreme  or  inmost  place  is  occupied  by  the  ruling  love, 
which  is  of  the  will,  the  second  or  intermediate  place  is  occu¬ 
pied  by  the  thought  of  the  false,  which  is  of  the  understanding 
from  that  love,  and  the  lowest  place  is  occupied  by  conclusions 
of  the  love  by  the  thought,  or  of  the  will  by  the  understanding. 
The  case  is  also  the  same  here  as  with  the  degrees  of  altitude 
before  treated  of,  in  that  they  are  in  the  same  order  as  end, 
cause,  and  effect,  or  as  first  end,  mediate  end,  and  ultimate 
end.  The  descent  of  these  decrees  is  towards  the  body,  conse- 
quently  in  their  descent  they  grow  denser,  and  become  material 
and  corporeal.  If  truths  from  the  Word  are  applied  to  in  the 
second  degree  to  form  it,  then  those  truths  are  falsified  by  the 
tirst  degree  which  is  the  love  of  evil,  and  made  servants  and 
slaves  :  whence  it  may  appear  what  the  truths  of  the  church 
from  the  Word  become  with  those  who  are  in  the  love  of  evil, 
or  whose  natural  mind  is  a  form  of  hell, — that  being  made  sub¬ 
servient  to  the  devil  as  means,  they  are  profaned  ;  for  the  love 
or  evil  reigning  in  the  natural  mind,  which  is  hell,  is  the  devil ; 
as  was  said  above. 

275.  III.  'Thed  the  three  degrees  of  the  natural  mind ,  which 
is  a  form  and  image  of  hell ,  are  opposite  to  the  three  degrees  of 
99 


275 


ANGELIC  WISDOM  CONCERNING 


tlu  spi-ritual  mind ,  which  is  a  form  and  image  of  lumen.  That 
there  are  three  degrees  of  the  mind,  natural,  spiritual,  and 
celestial,  and  that  the  human  mind  consisting  of  these  degrees 
looks  towards  heaven,  and  turns  spirally  thitherw  ard,  w^as  shown 
above :  hence  it  may  be  seen,  that  the  natural  mind,  when  it 
looks  downwards,  and  circumgyrates  towards  hell,  also  consists 
of  three  degrees,  eacli  opposite  to  a  degree  of  the  mind  vdiich 
is  heaven.  That  this  is  the  case  vTas  made  evident  to  me  from 
what  I  have  seen  in  the  spiritual  world  ;  namely,  that  there  are 
three  heavens,  and  these  distinct  according  to  three  degrees  of 
altitude,  and  that  there  are  three  hells,  and  these  also  distinct 
according  to  three  degrees  of  altitude  or  profundity ;  and  that 
the  hells  in  all  and  every  thing  are  opposite  to  the  heavens  ; 
also  that  the  lowest  hell  is  opposite  to  the  highest  heaven,  the 
middle  hell  to  the  middle  heaven,  and  the  highest  hell  to  the 
ultimate  heaven.  It  is  the  same  with  the  natural  mind  which 
is  in  the  form  of  hell ;  for  spiritual  forms  are  like  themselves  in 
the  greatest  and  least  things.  The  heavens  and  hells  are  thus 
in  opposition,  because  their  loves  are  in  such  opposition.  Love 
to  the  Lord,  and  consequent  neighborly  love,  constitute  the 
inmost  degree  in  the  heavens,  but  the  love  of  self  and  the  love 
of  the  wTorld  constitute  the  inmost  degree  in  the  hells  ;  wisdom 
and  intelligence  grounded  in  their  loves  constitute  the  middle 
degree  in  the  heavens,  but  folly  and  insanity,  which  appear  ao 
wisdom  and  intelligence,  grounded  in  their  loves,  constitute  the 
middle  degree  in  the  hells  ;  lastly,  conclusions  from  their  two 
degrees,  which  are  either  deposited  in  the  memory  in  the  shape 
of  knowledge,  or  determined  in  the  bodv  to  actions,  constitute 
the  ultimate  degree  in  the  heavens,  and  conclusions  from  their 
two  degrees,  vdiich  either  become  knowdedge  or  action,  form 
the  outermost  degree  in  the  hells.  How'  the  goods  and  truths 
of  heaven  are  turned  into  evils  and  falses  in  the  hells,  conse¬ 
quently  into  opposites,  may  be  seen  from  the  following  experi¬ 
ence.  I  heard  that  a  certain  divine  truth  from  heaven  descended 
by  influx  into  hell,  and  I  w^as  told  that  in  the  way,  as  it  descended, 
it  v7as  turned  by  degrees  into  the  false,  and  so  in  the  lowest  hell 
into  what  wTas  altogether  opposite  ;  whence  it  was  evident,  that 
the  hells  are  in  graduated  opposition  to  the  heavens  as  to  good 
and  truths,  and  that  good  and  truths  become  evils  and  falses 
bv  influx  into  forms  turned  contrariwise  ;  for  it  is  w7ell  known 
that  every  thing  entering  by  influx  is  perceived  and  felt  accord¬ 
ing  to  the  recipient  forms  and  their  states.  That  they  are 
turned  into  what  is  opposite,  w~as  evident  to  me  also  from  tho 
following  experience  ;  it  wTas  given  me  to  see  the  hells  in  their 
situation  with  respect  to  the  heavens,  and  the  inhabitants  ap¬ 
peared  inverted,  with  their  heads  dowurwards  and  their  feet 
upwards ;  but  it  was  told  me,  that  nevertheless  they  seem  to 
themselves  erect  upon  their  feet ;  which  case  may  be  compared 
100 


THE  DIVINE  LOVE. 


2^r  ^  Cl 

i  o — 2 1  i 


to  that  of  the  antipodes.  These  experiences  shew,  that  the 
three  degrees  of  the  natural  mind,  which  in  its  form  and  image 
is  a  hell,  are  opposite  to  the  three  degrees  of  the  spiritual  mind, 
which  in  its  form  and  image  is  a  heaven. 

276.  IV.  That  the  natural  mind ,  which  is  a  hell ,  is  in  com - 
'll  etc  opposition  to  the  spiritual  mind,  which  is  a  heaven.  When 
loves  are  opposite,  then  all  things  of  perception  become  oppo¬ 
site  ;  for  from  love,  which  constitutes  the  very  life  of  man,  all 
other  thing's  flow,  as  rivers  from  their  source  :  those  things 
which  are  not  grounded  in  the  love,  separate  themselves  in  the 
natural  mind  from  the  things  which  are  grounded  in  it,  the 
latter  being  in  the  middle,  and  the  rest  at  the  sides :  these  last, 
if  tliev  be  truths  of  the  church  from  the  Word,  are  removed 
from  the  middle  to  a  greater  distance  at  the  sides,  and  at  length 
are  exterminated  ;  and  in  this  case  the  man,  or  the  natural 
mind,  perceives  evil  as  good,  and  sees  the  false  as  truth,  and 
vice  versa :  hence  he  thinks  malice  wisdom,  insanity  intelligence, 
cunning  prudence,  evil  arts  ingenuity  ;  and  then  he  also  sets  at 
nought  the  divine  and  celestial  things  of  the  church  and  wor- 
ship,  and  exalts  corporeal  and  worldly  things  to  the  highest 
place :  thus  he  inverts  his  state  of  life,  so  that  what  belongs  to 
the  head  he  makes  belong  to  the  sole  of  the  foot,  and  tramples 
on  it ;  and  what  belongs  to  the  sole  of  the  foot  he  makes  belong 
to  the  head  :  thus  a  man,  from  being  alive,  becomes  dead  ;  he 
whose  mind  is  a  heaven  is  said  to  be  alive,  and  he  whose  mind 
is  a  hell  to  be  dead. 

277.  That  all  things  of  the  three  degrees  of  the 

NATURAL  MIND  ARE  INCLUDED  IN  WORKS  WHICH  ARE  PER¬ 
FORMED  by  acts  of  the  body.  The  science  of  degrees,  which 
is  delivered  in  this  part,  manifests  the  following  arcanum, — that 
all  things  of  a  man’s  mind,  or  of  his  will  and  understanding,  are 
included  in  his  actions  or  works,  just  as  visible  and  invisible 
things  are  included  in  a  seed,  fruit,  or  egg.  Actions  or  works 
appear  no  otherwise  than  as  these  in  externals  ;  yet  in  internals 
there  are  innumerable  things ;  for  there  are  the  concurring 
powers  of  the  moving  fibres  of  the  whole  body,  and  all  things 
of  the  mind  which  call  forth  and  determine  those  powers,  which 
are  of  three  degrees,  as  was  shown  above :  and  as  there  are  all 
things  of  a  man’s  mind,  there  are  all  things  of  his  will,  or  all 
the  affections  of  his  love,  which  constitute  the  first  degree  ; 
there  are  all  things  of  his  understanding,  or  all  the  thoughts  of 
his  perception,  which  constitute  the  second  degree  ;  and  there 
are  all  things  of  his  memory,  or  all  the  ideas  of  the  thought 
proximate  to  speech,  taken  from  thence,  which  compose  the 
third  degree  :  from  these  determined  to  action  works  exist,  in 
which,  when  seen  in  the  external  form,  the  prior  things  which 
they  actually  contain,  are  not  apparent.  That  the  ultimate  is 
the  complex,  continent,  and  basis  of  prior  things,  may  be  seen 
101  “  H 


277—280 


ANGELIC  WISDOM  CONCEKNING 


above,  n.  209  to  216 ;  and  that  the  degrees  of  altitude  are  in 

fulness  in  their  ultimate,  n.  217  to  221. 

/ 

278.  Acts  of  the  body  viewed  by  the  eye,  appear  so  simple 
and  uniform,  like  seeds,  fruits  and  eggs  in  the  external  form, 
and  like  nuts  and  almonds  in  the  shell,  and  yet  contain  all  prior 
principles  from  which  they  exist,  because  every  ultimate  has  a 
covering,  and  is  thereby  distinct  from  its  priors.  Each  degree 
is  inclosed  in  a  covering,  and  is  thereby  distinct  from  another ; 
wherefore  the  things  of  the  first  degree  are  not  known  by  the 
second  degree,  nor  the  things  of  the  second  by  the  third.  For 
example ;  the  love  of  the  will,  which  is  the  first  degree  of  the 
mind,  is  not  known  in  the  wisdom  of  the  understanding,  which 
is  the  second  degree  of  the  mind,  but  by  a  certain  delight  at¬ 
tending  the  thought  about  a  thing ;  nor  is  the  first  degree, 
which,  as  was  said,  is  the  love  of  the  will,  known  in  the  know¬ 
ledge  of  the  memory,  which  is  the  third  degree,  but  by  a  certain 
pleasure  in  knowing  and  speaking.  Hence  it  follows,  that  a 
work,  which  is  an  action  of  the  body,  includes  all  these  things, 
though,  in  its  external  form,  it  appears  simple  and  as  a  one. 

279.  This  is  proved  by  the  following  fact:  the  angels  who 
are  with  a  man  perceive  severally  the  things  which  are  from  the 
mind  in  an  action  ;  the  spiritual  angels  the  things  which  are 
therein  from  the  understanding,  and  the  celestial  angels  the 
things  which  are  therein  from  the  will :  this  seems  a  paradox, 
but  still  it  is  true.  It  is,  however,  to  be  noted,  that  the  things 
of  the  mind  belonging  to  the  object  proposed  or  present,  are  in 
ihe  middle,  and  the  rest  around  them  according  to  their  affi¬ 
nities.  The  angels  say,  that  a  man’s  quality  is  perceived  from 
every  work,  and  that  each  is  a  different  likeness  of  his  love, 
according  to  the  determination  of  his  love  to  the  affections  and 
thoughts.  In  a  word,  to  the  angels,  every  act  or  work  of  a 
spiritual  man  is  like  a  delicious  useful  and  beautiful  fruit,  which, 
when  opened  and  eaten,  gives  flavor,  use,  and  delight.  That 
the  angels  have  such  a  perception  of  the  actions  and  works  of 
men,  may  also  be  seen  above,  n.  220. 

280.  It  is  the  same  with  the  speech  of  men  :  the  angels  know 
a  man’s  love  from  the  sound  of  his  voice,  his  wisdom  from  the 
articulation  of  the  sound,  and  his  knowledge  from  the  sense  of 
the  words ;  and  they  say,  that  these  three  are  in  every  expres 
sion,  because  an  expression  is  a  kind  of  conclusion,  involving 
sound,  articulation,  and  sense.  The  angels  of  the  third  hea¬ 
ven  told  me,  that  they  perceive  the  general  state  of  a  man’s 
mind,  and  also  some  particular  states,  from  every  w:  rd  he 
speaks  in  series.  That  every  expression  in  the  Word  contains 
a  spiritual  meaning,  which  is  of  divine  wisdom,  and  a  celestial 
meaning,  which  is  of  divine  love,  and  that  these  are  perceived 
bv  the  angels  when  a  man  devoutly  reads  the  Word,  has  been 

102 


THE  DIVINE  LOVE. 


280—283 


abundantly  shown  in  The  Doctrine  of  the  new  Jerusalem 

CONCERNING  THE  SACRED  SCRIPTURE. 

281.  Hence  it  follows,  that  in  the  works  of  a  man  whose 
natural  mind  descends  by  three  degrees  into  hell,  there  are  all 
his  evils  and  falses  of  evil ;  and  that  in  the  works  of  a  man 
whose  natural  mind  ascends  into  heaven,  there  are  all  his  floods 
and  truths  ;  and  that  both  the  former  and  the  latter  are  per¬ 
ceived  by  the  angels  from  the  bare  speech  and  bare  action  of 
the  man.  Hence  it  is  said  in  the  AV  ord,  that  a  man  is  to  be 
judged  according  to  his  works,  and  that  he  is  to  give  an  account 
of  his  words. 


PART  IY, 

282.  That  the  Lord  from  eternity,  who  is  Jehovah, 

CREATED  THE  UNIVERSE  AND  AXL  THINGS  THEREIN  FROM  HlM- 

self,  and  not  from  nothing.  It  is  known  throughout  the 
world,  and  acknowledged  by  every  wise  man  from  interior  per¬ 
ception,  that  there  is  one  Gad,  the  Creator  of  the  universe  ; 
and  it  is  known  from  the  AY  ord,  that  God  the  Creator  of  the 
universe  is  called  Jehovah  from  esse,  because  He  alone  is  : 
that  the  Lord  from  eternity  is  that  Jehovah,  is  shown  at  large 
from  the  AY  ord  in  the  Doctrine  of  the  Hew  Jerusalem  con¬ 
cerning  the  lord.  Jehovah  is  called  the  Lord  from  eternity, 
because  Jehovah  assumed  the  human  that  He  might  save  men 
from  hell ;  and  He  then  commanded  His  disciples  to  call  Him 
Lord  :  wherefore  in  the  Hew  Testament  Jehovah  is  called  the 
Lord  :  as  may  appear  from  these  passages  :  “  Thou  shalt  love 
Jehovah  thy  God  with  all  thy  heart  and  with  all  thy  soul,” 
Deut.  vi.  5  ;  which  in  the  Hew  Testament  is  thus  expressed, 
“  Thou  shaft  love  the  Lord  thy  God  with  all  thy  heart  and  with 
all  thy  soul,”  Alatt.  xxii.  37 :  so  in  other  passages  taken  from 
the  Old  Testament  in  the  Evangelists. 

283.  Everv  one  who  thinks  from  clear  reason,  sees  that  the 
universe  is  not  created  from  nothing,  because  he  sees  that  it 
is  impossible  for  any  thing  to  be  made  out  of  nothing  ;  for  no¬ 
thing  is  nothing,  and  to  make  any  thing  out  of  nothing  is  a 
contradiction,  and  a  contradiction  is  contrary  to  the  light  of 
truth,  which  is  from  the  divine  wisdom ;  and  whatever  is  not 
from  the  divine  wisdom,  is  not  from  the  divine  omnipotence. 
Everv  one  who  thinks  from  clear  reason,  sees  also  that  all  things 
were  created  out  of  a  substance  which  is  substance  in  itself,  for 
this  is  the  real  esse  from  which  all  things  that  are  can  exist: 
and  as  God  alone  is  substance  in  itself,  and  thence  the  real  esse, 
it  is  evident  that  the  existence  of  things  is  from  no  other  source. 

103 


283—285 


AiNGELIC  WISDOM  CONCERNING 


Many  have  seen  this,  for  reason  gives  to  see  it ;  but  they  din’s! 
not  conlirm  it,  fearing  that  thereby  they  might  come  to  think, 
that  the  created  universe  is  God,  because  it  is  from  God,  or  that 
nature  exists  from  itself,  and  thus  that  its  inmost  is  what  is 
called  God.  Hence,  although  many  have  seen  that  the  exist¬ 
ence  of  ail  things  is  from  no  other  source  than  from  God  and 
His  esse,  nevertheless  they  durst  not  proceed  beyond  the  first 
thought  on  the  subject,  lest  they  should  entangle  their  under¬ 
standings  in  a  Gordian  knot,  as  it  is  called,  from  whence  they 
might  not  afterwards  be  able  to  extricate  them.  The  reason 
why  they  might  not  have  been  able  to  extricate  their  understand- 
ings,  is,  because  they  thought  of  God,  and  of  the  creation  of 
the  universe  by  God,  from  time  and  space,  which  are  proper  to 
nature  ;  and  no  one  can  perceive  G-od  and  the  creation  of  the 
universe  from  nature,  but  every  one,  whose  understanding  is  in 
any  degree  of  interior  light,  may  perceive  nature  and  its  crea¬ 
tion  from  God,  because  God  is  not  in  time  and  space.  That 
the  Divine  is  not  in  space,  may  be  seen  above,  n.  7  to  10 :  that 
the  Divine  fills  all  spaces  of  the  universe  without  space,  n.  69 
to  72  :  and  that  the  Divine  is  in  all  time  without  time,  n.  73  to 
7 6.  In  what  follows  it  will  be  seen,  that  although  God  created 
the  universe  and  all  things  therein  from  Himself,  still  there  is 
nothing  at  all  in  the  created  universe,  which  is  God:  other  things 
will  also  be  shewn,  which  will  place  this  matter  in  its  proper 
light. 

281.  The  first  p>art  of  this  work  treated  of  God  ;  that  He  is 
divine  love  and  divine  wisdom,  and  that  He  is  life,  also  that  He 
is  a  substance  and  form  which  is  the  real  and  sole  esse.  The 
second  part  treated  of  the  spiritual  sun  and  its  world,  and  of  the 
natural  sun  and  its  world  ;  and  that  the  universe  with  all  things 
therein  was  created  from  God  by  means  of  these  two  suns.  The 
third  part  treated  of  the  degrees  in  which  is  all  and  every  thing 
that  is  created.  This  fourth  part  will  now  treat  of  the  creation 
of  the  universe  by  God.  These  subjects  are  treated  of  because 
the  angels  have  lamented  before  the  Lord,  that  when  they  look 
into  the  world  they  see  nothing  but  darkness,  and  among  men 
no  knowledge  of  God,  of  heaven,  and  of  the  creation  of  nature, 
whereupon  their  wisdom  might  rest. 

J  O 

285.  That  the  Lord  from  eternity,  or  Jehovah,  could 

NOT  HAVE  CREATED  THE  UNIVERSE  AND  ALL  THINGS  THERE¬ 
IN,  if  he  were  not  a  man.  Those  who  have  a  natural  cor¬ 
poreal  idea  of  God  as  a  man,  cannot  at  all  comprehend,  how 
God  as  a  man  could  create  the  universe  and  all  things  therein ; 
for  they  think  to  themselves,  how  can  God  as  a  man  wander 
through  the  universe  from  space  to  space,  and  create ;  or  how 
can  He  from  His  place  speak  the  word,  and,  when  it  is  spoken, 
creation  ensue  ?  Such  things  fall  into  the  ideas,  when  it  is 
said  that  God  is  a  man,  among  those  who  think  of  God-Man  as 
104 


THE  DIVINE  LOVE. 


285,  286 


of  a  man  in  the  world,  and  who  think  of  God  from  nature,  and 
the  things  proper  to  nature,  which  are  time  and  space.  But 
those  who  think  of  God-Man,  not  from  their  ideas  of  a  man  in 
the  world,  and  not  from  nature  and  the  space  and  time  thereof, 
clearly  perceive  that  the  universe  could  not  have  been  created, 
if  God  were  not  a  man.  Give  your  thought  into  the  angelic 
idea  concerning  God  as  being  a  man,  and  remove  as  much  as 
you  can  the  idea  of  space,  and  in  thought  you  will  come  near 
to  the  truth.  Certain  of  the  learned  even  perceive  that  spirits 
and  angels  are  not  in  space,  because  they  perceive  what  is  spi¬ 
ritual  without  space ;  for  it  is  like  thought,  which  although  it  is 
in  a  man,  still  he  can  thereby  be  as  it  were  present  elsewhere, 
even  in  the  remotest  place.  Such  is  the  state  of  spirits  ancl 
angels,  who  are  men,  even  as  to  their  bodies.  They  appear  in  the 
place  where  their  thought  is,  because  spaces  and  distances  in 
the  spiritual  world  are  appearances,  and  act  as  one  with  their 
thought  from  affection.  Whence  it  may  be  evident,  that  God, 
who  appears  far  above  the  spiritual  world  as  a  sun, — to  whom 
there  cannot  be  any  appearance  of  space,  is  not  to  be  thought 
of  from  space  ;  and  that  in  this  case  it  may  be  comprehended, 
that  He  created  the  universe  not  from  nothing,  but  from  Himself: 
also  that  His  human  body  cannot  be  thought  either  great  or 


small,  or  of  any  stature,  because  this  also  is  of  space  ;  and  hence 
that  in  principles  and  ultimates,  and  in  the  greatest  and  least 
things,  He  is  the  same  ;  and  moreover,  that  the  human  is  the 
inmost  in  every  thing  created,  but  without  space.  That  the 
Divine  in  the  greatest  and  least  things  is  the  same,  may  be  seen 
above,  n.  77  to  82 :  and  that  the  Divine  fills  all  spaces  without 
space,  n.  69  to  72  ;  and  as  the  Divine  is  not  in  space,  neither  is 
it  continuous,  as  the  inmost  of  nature  is. 

286.  That  God  could  not  have  created  the  universe  and  all 
things  therein  if  He  were  not  a  man,  may  be  very  clearly  com- 
prehended  by  an  intelligent  person  from  this  consideration,  that 
lie  cannot  deny  in  himself,  that  in  God  there  are  love  and  wis- 
dom,  mercv  and  clemency,  and  good  and  truth  itself,  because 
they  are  from  Him  ;  and  as  he  cannot  deny  that  these  things 
are  in  God,  neither  can  he  deny  that  God  is  a  man  ;  for  none 
of  these  things  can  exist  abstractedly  from  man  ;  man  is  their 
subject,  and  to  separate  them  from  their  subject  is  to  say  that 
they  do  not  exist.  Think  of  wisdom,  and  suppose  it  out  of  a  man  ; 
is  it  any  thing  ?  Can  you  conceive  of  it  as  something  sethereal, 
or  flaming  ?  You  cannot,  unless  possibly  as  in  those"  principles  ; 
and  if  in  them,  it  must  then  be  wfisdom  in  a  form,  such  as  a  man 
has :  it  must  be  in  all  his  form, — not  one  thing  can  be  wanting 
t*or  wisdom  to  be  in  it :  in  a  word,  the  form  of  wisdom  is  a  man  ; 
and  as  a  man  is  .he  form  of  wisdom,  he  is  also  the  form  of  love, 
mercv,  clemency  good,  and  truth,  because  these  make  one 
105 


*286— 290 


ANGELIC  WISDOM  CONCERNING 


with  wisdom.  That  love  and  wisdom  cannot  exist  1  nt  in  a  form, 
may  he  seen  above,  n.  40  to  43. 

287.  That  love  and  wisdom  are  man,  may  also  appear  from 
the  angels  of  heaven,  who,  in  proportion  as  they  are  in  love  and 
consequent  wisdom  from  the  Lord,  are  in  the  same  proportion 
in  beauty,  men.  The  same  may  appear  from  its  being  said  of 
Adam,  in  the  Word,  “that  he  was  created  into  the  likeness  and 
imuj|e  of  God,”  Genesis  i.  26,  27,  because  into  the  form  of  love 
and  wisdom.  Every  man  of  the  earth  is  born  in  a  human  form 
as  to  his  body  ;  because  his  spirit,  which  is  also  called  his  soul, 
is  a  man  ;  and  it  is  a  man,  because  it  is  receptible  of  love  and 
wisdom  from  the  Lord  ;  and  in  as  far  as  the  spirit  or  soul  of  a 
man  receives,  in  so  far  does  he  become  a  man  after  the  death  of 
the  material  body  that  surrounded  him  ;  and  in  so  far  as  he  does 
not  receive,  he  becomes  a  monster,  which  partakes  something 
of  man  from  the  faculty  of  receiving. 

288.  As  God  is  a  man,  therefore  the  universal  angelic  heaven 
in  its  complex  resembles  one  man  ;  and  it  is  divided  into  regions 
and  provinces  according  to  the  members,  viscera,  and  organs  of 
a  man.  There  are  societies  of  heaven  which  constitute  the  pro¬ 
vince  of  all  parts  of  the  brain,  and  of  all  the  organs  of  the 
face,  also  of  all  the  viscera  of  the  body ;  and  these  provinces 
are  distinct  from  each  other,  just  as  those  organs  are  in  man ; 
the  angels  know  also  in  what  province  of  man  they  are.  The 
universal  heaven  is  in  this  form,  because  God  is  a  man  :  and 
God  is  heaven,  because  the  angels,  who  constitute  heaven,  are 
recipients  of  love  and  wisdom  from  the  Lord,  and  recipients  are 
images.  That  heaven  is  in  the  form  of  all  parts  of  a  man,  is 
shown  in  the  Arcana  Ccelestia  at  the  end  of  several  chapters. 

289.  These  considerations  shew  the  emptiness  of  ideas  with 
those  who  think  of  God  otherwise  than  as  of  a  man,  and 
of  the  divine  attributes  otherwise  than  as  being  in  God  as  a 
man  ;  because,  when  separated  from  man  they  are  mere  figments 
of  the  mind.  That  God  is  very  man,  and  that  from  God  every 
man  is  a  man  according  to  the  reception  of  love  and  wisdom, 
may  be  seen  above,  n.  11,  12,  13  :  the  same  thing  is  here  shewn 
on  account  of  what  follows,  that  the  creation  of  the  universe 
may  be  perceived  as  being  produced  by  God  because  He  is  man. 

290.  That  the  Lord  from  eternity,  or  Jehovah,  pro¬ 
duced  from  ILimself  the  sun  of  the  spiritual  world, 

AND  FROM  IT  CREATED  THE  UNIVERSE  AND  ALL  THINGS 

therein.  The  sun  of  the  spiritual  world  was  treated  of  in 
Part  II,  and  there  it  was  shown,  that  the  divine  love  and  wis¬ 
dom  appear  in  the  spiritual  world  as  a  sun,  n.  83  to  88  :  that 
spiritual  heat  and  light  proceed  from  that  sun,  n.  89  to  92  : 
that  that  sun  is  not  God,  but  a  proceeding  from  the  divine  love 
and  divine  wisdom  of  God-man,  so  likewise  the  heat  and  light 
of  that  sun,  n.  93  to  98  ;  that  the  sun  of  the  spiritual  world  ia 
106 


THE  DIVINE  LOVE. 


290 — 292 


in  a  middle  altitude,  and  appears  distant  from  the  angels  as  the 
sun  of  the  natural  world  from  men,  n.  103  to  107  :  that  in  the 
spiritual  world  the  east  is  where  the  Lord  appears  as  a  sun,  and 
that  the  other  quarters  are  determined  thereby,  n.  119  to  123  , 
121  to  128  :  that  the  angels  constantly  turn  their  faces  to  the 
Lord  as  a  sun,  n.  129  to  131,  135  to  139  :  that  the  Lord  created 
the  universe,  and  all  things  therein,  by  means  of  that  sun, 
which  is  the  proximate  proceeding  of  the  divine  love  and  divine 
wisdom,  n.  151  to  156  :  that  the  sun  of  the  natural  world  is 
pure  tire,  and  that  consequently  nature,  which  derives  its  origin 
from  that  sun,  is  dead  ;  and  that  the  sun  of  the  natural  world 
was  created  that  the  work  of  creation  might  be  concluded  and 
bounded,  n.  157  to  162  :  that  without  two  suns,  the  one  living 
and  the  other  dead,  there  can  be  no  creation,  n.  163  to  166. 

291.  It  was  further  shown  in  Part  II.,  that  that  sun  is  not 
the  Lord,  but  a  proceeding  from  His. divine  love  and  divine  wis¬ 
dom.  It  is  called  a  proceeding,  because  that  sun  is  produced 
from  the  divine  love  and  divine  wisdom,  which  in  themselves 
are  substance  and  form,  and  by  this  the  Divine  proceeds.  But 
as  human  reason  is  such  that  it  does  not  acquiesce  unless  it  sees 
a  thing  from  its  cause,  consequently  unless  it  also  perceives  how 
things  are  brought  about — how  hi  this  instance,  the  sun  of  the 
spiritual  world,  which  is  not  the  Lord,  but  a  proceeding  from 
Him,  is  produced,  therefore  something  shall  be  said  on  this 
subject.  I  have  had  much  conversation  with  the  angels  con¬ 
cerning  it :  they  said,  that  they  perceive  it  clearly  in  their  spi¬ 
ritual  light,  but  that  it  was  difficult  for  them  to  exhibit  it  to 
man  in  his  natural  light,  because  there  is  such  a  difference 
between  these  two  kinds  of  light  and  the  thoughts  thence  pro¬ 
ceeding  :  they  said,  however,  that  the  case  of  the  spiritual  sun 
is  like  that  of  the  sphere  of  affections  and  thoughts  that  sur¬ 
rounds  every  angel,  whereby  his  presence  is  effected  far  and 
near ;  and  that  this  ambient  sphere  is  not  the  angel,  but  is 
from  all  and  every  thing  of  his  bodv,  whence  substances  con- 
tinually  emane  like  a  flowing  stream  ;  and  what  emanes  sur- 
rounds  him,  and  these  substances  being  contiguous  to  his 
bodv,  and  continually  actuated  by  the  two  fountains  of  the 
motion  of  his  life — the  heart  and  lungs — excite  the  atmospheres 
to  activity,  and  thereby  produce  a  perception  as  of  his  presence 
in  others  ;  and  therefore  that  there  is  not  another  sphere  of 
affections  and  thoughts,  although  it  is  so  called,  which  goes  out 
from  him,  and  is  continued-;  for  that  the  affections  are  the  mere 
states  of  the  forms  of  the  mind  in  him.  They  said  moreover, 
that  there  is  such  a  sphere  about  every  angel,  because  it  is  about 
the  Lord,  and  that  that  sphere  about  the  Lord  is  in  like  manner 
from  Him,  and  that  that  sphere  is  their  sun,  or  the  sun  of  the 
spiritual  world. 

292.  It  has  often  been  given  me  to  perceive  that  there  is 

107 


292—295 


ANGELIC  WISDOM  CONCERNING 


such  a  sphere  about  every  angel  and  spirit,  and  a  general  sphere 
about  several  in  a  society,  and  it  has  also  been  given  me  to  see 
it  under  various  appearances  ;  in  heaven,  sometimes  under  the 
appearance  of  a  thin  flame ;  in  hell,  under  the  appearance  of 
gross  lire ;  and  sometimes  in  heaven  under  the  appearance  of  a  - 
thin  and  white  cloud  ( nubis ),  and  in  hell  under  the  appearance  of 
a  thick  and  black  cloud  {nimbi)  ;  and  it  has  also  been  given  me 
to  perceive  those  spheres  under  various  species  of  odors  and 
stenches  :  which  proved  to  me  that  a  sphere  of  substances  re¬ 
solved  and  separated  from  their  bodies  surrounds  every  one  both 
m  heaven  and  in  hell. 

293.  It  was  also  perceived  that  a  sphere  pours  forth  nor  only 
from  angels  and  spirits,  but  also  from  all  and  singular  the  things 
that  appear  in  that  world,  as  from  trees  and  fruits,  shrubs  and 
flowers,  herbs  and  grasses,  yea  from  earths  and  all  their  parts : 
whence  it  was  evident,  that  this  is  universal,  both  in  living  and 
dead  things,  that  every  thing  is  surrounded  by  the  like  of  what 
is  in  it,  and  that  this  continually  exhales  from  it.  That  the 
same  is  the  case  in  the  natural  world,  is  known  from  the  expe¬ 
rience  of  many  of  the  learned ;  as  that  a  stream  of  effluvia 
constantly  flows  from  men,  from  all  animals,  and  from  trees, 
fruits,  shrubs,  flowers,  and  even  from  metals  and  stones.  The 
natural  world  derives  this  from  the  spiritual  world,  and  the  spi¬ 
ritual  world  from  the  Divine. 

294.  As  the  things  which  constitute  the  sun  of  the  spiritual 
world  are  from  the  Lord,  and  are  not  the  Lord,  therefore  they  are 
not  life  in  itself,  but  are  void  of  life  in  itself;  just  as  the  tilings 
which  flow  from  an  angel  or  a  man,  and  constitute  the  spheres 
about  them,  are  not  the  angel  or  the  man,  but  are  from  them, 
void  of  their  life  ;  which  no  otherwise  make  one  with  the  angel 
or  man,  than  in  that  they  accord  with  them ;  being  derived 
from  the  forms  of  their  body,  which  were  the  forms  of  their 
life  in  them.  This  is  an  arcanum  which  the  ana;els  can  see  in 
thought,  and  express  in  speech  by  their  spiritual  ideas,  but  men 
cannot  by  their  natural  ideas  ;  because  a  thousand  spiritual  ideas 
make  one  natural  idea,  and  one  natural  idea  cannot  be  resolved 
by  man  into  any  spiritual  idea,  much  less  into  so  many  :  for  the 
two  differ  according  to  degrees  of  altitude,  which  were  treated 
of  in  Part  III. 

295.  That  such  is  the  difference  between  the  thoughts  of 
angels  and  men,  was  made  known  to  me  by  this  experience : 
they  were  told  to  think  of  something  spiritually,  and  afterwards 
to  tell  me  what  they  thought  of;  when  this  was  done  and  they 
would  have  told  me,  they  could  not,  saying  that  they  could  not 
sneak  it  out.  It  was  the  same  with  their  spiritual  speech  and 
their  spiritual  writing  :  there  was  not  a  word  of  spiritual  speech, 
which  was  like  a  word  of  natural  speech,  nor  anything  of  spi¬ 
ritual  writing  like  natural  writing,  except  the  letters,  each  of 

108 


THE  DIVINE  LOVE. 


295—209 


which  contained  a  distinct  sense.  But  what  is  wonderful,  they 
said,  that  they  seemed  to  themselves  to  think,  speak,  and  write 
in  their  spiritual  state,  in  the  same  manner  as  a  man  does  in 
his  natural  state ;  when  nevertheless  there  is  nothing  similar. 
Hence  it  was  evident  that  natural  and  spiritual  differ  according 
to  degrees  of  altitude,  and  have  no  communication  with  each 
other  but  by  correspondences 

296.  That  in  the  Lord  there  are  three  things  which 
are  itie  Lord,  the  divine  of  love,  the  divine  of  wisdom, 

AND  THE  DIVINE  OF  USE  ;  AND  THAT  THESE  THREE  ARE  PRE¬ 
SENTED  IN  APPEARANCE  OUT  OF  THE  SUN  OF  THE  SPIRITUAL 
WORLD  ;  THE  DIVINE  OF  LOVE  BY  HEAT,  THE  DIVINE  OF  WIS¬ 
DOM  BY  LIGHT,  AND  THE  DIVINE  OF  USE  BY  THE  ATMOSPHERE, 

which  is  the  continent.  That  heat  and  light  proceed  from 
the  sun  of  the  spiritual  world,  and  that  the  heat  proceeds  from 
the  Lord’s  divine  love,  and  the  light  from  ILis  divine  wisdom, 
may  be  seen  above,  n.  89  to  92,  99  to  102,  1L6  to  150.  It 
shall  now  be  shown,  that  the  third  proceeding  from  the  sun  in 
that  world  is  the  atmosphere,  which  is  the  continent  of  heat 
and  light,  and  that  this  atmosphere  proceeds  from  the  Lord’s 
Divine,  which  is  called  use. 

297.  Every  one,  wdio  thinks  with  any  enlightenment,  may 
see,  that  love  has  for  end  and  intends  use,  and  produces  use  by 
wisdom.  Love  of  itself  cannot  produce  any  use,  but  by  means 
of  wisdom.  What,  indeed,  is  love,  unless  there  be  something 
that  is  loved  ?  This  something  is  use  ;  and  as  use  is  what  is 
loved,  and  it  is  produced  by  wisdom,  it  follows  that  use  is  the 
continent  of  wisdom  and  love.  That  these  three,  love,  wisdom, 
and  use,  follow  in  order  according  to  the  degrees  of  altitude, 
and  that  the  ultimate  degree  is  the  complex,  continent,  and 
basis  of  the  prior  degrees,  was  shown  at  n.  209  to  216,  and 
elsewhere.  Hence  it  may  appear,  that  these  three,  the  Divine 
of  love,  the  Divine  of  wisdom,  and  the  Divine  of  use,  are  in  the 
Lord,  and  that  in  essence  they  are  the  Lord. 

298.  That  man  considered  as  to  exteriors  and  interiors  is  a 
form  of  all  uses,  and  that  all  uses  in  the  created  universe  cor¬ 
respond  to  those  uses,  will  be  fully  shown  in  what  follows :  it  is 
merely  mentioned  here,  in  order  to  shew,  that  God  as  a  Man  is 
the  essential  form  of  all  uses, — the  form  from  which  all  the  uses 
in  the  created  universe  derive  their  origin ;  and  that  the  created 
universe,  viewed  as  to  uses,  is  an  image  of  God.  Those  things 
that  are  trom  God-Man,  that  is,  from  the  Lord,  by  creation  in 
order  are  called  uses ;  but  not  those  that  are  from  man’s  pro- 
prium,  for  that  proprium  is  hell,  and  those  things  that  are  from 

it  are  contrary  to  order. 

«/ 

299.  How  as  these  three,  loye,  wisdom,  and  use,  are  in  the 
Lord,  and  are  the  Lord,  and  as  the  Lord  is  every  where,  being 
omniprese  it ;  and  as  He  cannot  present  Himself  to  any  anga1 

109 


299—302 


ANGELIC  WISDOM  CONCERNING 


or  man,  as  He  is 


in  Himself  and  in  His  own  sun,  therefore 


He  presents  Himself  by  such  things  as  can  be  received, — as  to 
love  by  heat,  as  to  wisdom  by  light,  and  as  to  use  by  the  atmo¬ 
sphere.  The  Lord  presents  Himself  as  to  use  by  the  atmo¬ 
sphere,  because  the  atmosphere  is  the  continent  of  heat  and 
light,  as  use  is  the  continent  of  love  and  wisdom.  The  light 
and  heat  that  proceed  from  the  divine  sun  cannot  proceed  in 
nothing,  consequently  not  in  a  vacuum,  but  in  some  continent 
which  is  their  subject-*  and  this  continent  we  call  the  atmo¬ 
sphere,  wh:  3h  surrounds  the  sun,  and  receives  him  in  its  bosom, 
and  conveys  him  to  the  heavens  where  angels  dwell,  and  thence 
to  the  world  the  dwelling  of  men,  and  thus  presents  the  Lord 
every  where. 

300.  That  there  are  atmospheres  in  the  spiritual  world  as 
well  as  in  the  natural  world,  was  shown  above,  n.  173  to  178, 
179  to  183  ;  and  it  was  said,  that  the  atmospheres  of  the  spi¬ 
ritual  world  are  spiritual,  and  those  of  the  natural  world,  natural. 
How  from  the  origin  of  the  spiritual  atmosphere  proximately 
surrounding  the  spiritual  sun,  it  may  appear  that  every  part  of 
it  in  its  essence  is  such  as  the  sun  is  in  its  essence.  The  angels 
prove  this  by  their  spiritual  ideas  which  are  without  space,  from 
the  consideration,  that  there  is  one  only  substance,  the  source 
of  all  things,  and  that  the  sun  of  the  spiritual  world  is  that 
substance ;  and  as  the  Divine  is  not  in  space,  and  as  it  is  the 
same  in  the  greatest  and  least  things,  that  so  in  like  manner  is 
that  sun,  which  is  the  first  proceeding  of  God-man :  and  more¬ 
over,  that  that  only  substance,  the  sun,  proceeding  by  means 
of  atmospheres  through  degrees  of  continuity  or  latitude,  and 
at  the  same  time  through  discrete  degrees  or  degrees  of  alti- 

o  O  o 


tude,  produces  the  varieties  of  all  things  in  the  created  universe. 
The  angels  said,  that  these  things  can  in  no  wise  be  compre¬ 
hended,  unless  spaces  be  removed  from  the  ideas  ;  and  that  if 
spaces  be  not  removed,  it  is  impossible  but  appearances  must 
induce  fallacies  ;  which  nevertheless  cannot  be  induced,  so  long 
as  men  think  that  God  is  the  real  esse  from  which  all  things 
originate. 

301.  Moreover  from  angelic  ideas,  which  are  without  space, 
it  is  manifest,  that  in  the  created  universe  nothing  lives,  but 
God-Man  alone,  that  is,  the  Lord,  and  that  nothing  moves 
but  bv  life  from  Him  ;  and  that  nothing  exists  but  by  the 
sun  from  Him  :  thus  that  it  is  a  truth,  that  in  God  we  live, 
move,  and  are. 

302.  That  the  atmospheres,  which  are  three  in  both 

THE  SPIRITUAL  AND  NATURAL  WORLDS,  IN  THEIR  ULTIMATES 
END  IN  SUBSTANCES  AND  MATTERS,  LIKE  THOSE  ON  THE  EARTH. 

That  there  are  three  atmospheres  in  both  the  spiritual  and 
natural  worlds,  distinct  from  each  other  according  to  degrees  of 
altitude,  and  which  in  descending  decrease  according  to  degrees 


110 


THE  DIVINE  LOVE. 


302— 3U4 


of  latitude,  was  shown  in  Part  III.,  n.  173  to  176  ;  and  as  the 
atmospheres  decrease  in  descending,  it  follows  that  they  become 
continually  more  compressed  and  inert,  and  at  length  in  ulti- 
mates  so  compressed  and  inert,  that  they  are  no  longer  atmo¬ 
spheres,  but  substances  at  rest,  and  in  the  natural  world  fixed, 
like  those  on  the  earth  which  are  called  matter.  This  origin 
of  substances  and  matters  shews,  Firstly ,  that  those  substances 
and  matters  are  also  of  three  degrees  ;  Secondly ,  that  they  are 
held  in  mutual  connexion  by  the  ambient  atmospheres  ;  Thirdly , 
that  they  are  accommodated  to  produce  all  uses  in  their  proper 
forms. 

303.  That  substances  or  matters,  like  those  on  the  earth, 
were  produced  from  the  sun  by  its  atmospheres,  is  affirmed  by 
all  who  think  that  there  are  perpetual  intermediations  from  the 
first  to  the  last :  and  that  nothing  can  exist  but  from  a  prior  self, 
and  at  length  from  the  First :  and  the  First  is  the  sun  of  the 
spiritual  world,  and  the  First  of  that  sun  is  God-Man,  or  the 
Lord.  Tsow  as  the  atmospheres  are  the  prior  things  by  which 
that  sun  presents  itself  in  ultimates,  and  as  those  prior  things 
continually  decrease  in  activity  and  expansion  to  ultimates,  it 
follows,  that  when  their  activity  and  expansion  cease  in  ulti¬ 
mates,  thev  become  substances  and  matters  like  those  on  the 

/  e / 

earth ;  which  retain  from  the  atmospheres,  whence  they  origi 
nated,  an  effort  and  endeavor  to  produce  uses.  Those  who  do 
not  conceive  the  creation  of  the  universe  and  all  things  therein 
by  continual  mediations  from  the  First,  cannot  but  build  un¬ 
connected  hypotheses  disjointed  from  their  causes,  which,  when 
examined  by  a  mind  that  looks  interiorly  into  things,  appear 
not  like  houses,  but  like  heaps  of  rubbish. 

30L  From  this  universal  origin  of  all  things  in  the  created 
universe,  there  is  so  far  a  likeness  in  every  one  of  its  parts, 
that  they  proceed  from  their  first  to  their  last,  which  are  re¬ 
spectively  in  a  state  of  rest,  in  order  to  close  and  subsist :  thus, 
in  the  human  body,  the  fibres  proceed  from  their  first  forms  till 
they  become  tendons  ;  the  fibres  with  the  vessels  proceed  from 
their  first  till  they  become  cartilages  and  bones,  upon  which 
they  mav  rest  and  subsist.  As  there  is  such  a  progression  of 
the  fibres  and  vessels  in  a  man  from  first  to  last,  therefore  there 
is  a  similar  progression  of  their  states,  which  are  sensations, 
thoughts,  and  affections  ;  these  also  must  pass  from  their  first, 
where  they  are  in  light,  to  their  last,  where  they  are  in  shade ; 
or  from  their  first  where  they  are  in  heat,  to  their  last  where 
they  are  not :  and  as  there  is  such  a  progression  of  these,  there 
is  also  such  a  progression  of  love  and  all  its  (predicates),  and 
of  wisdom  and  all  its  (predicates) ;  in  a  word,  of  all  things 
in  the  created  universe.  This  is  the  same  as  was  shewn 
above,  n.  222  to  229,  that  there  are  degrees  of  both  kinds  in 
the  greatest  and  least  of  all  created  things.  There  are  also 
111 


304 — 307 


ANGELIC  WISDOM  CONCERNING 


degrees  of  both  kinds  in  the  least  of  all  things,  because  the 
spiritual  sun  is  the  only  substance,  and  the  source  of  all  things, 
according  to  the  spiritual  ideas  of  the  angels,  n.  300. 

305.  That  in  the  substances  and  matters  of  which 

EARTHS  CONSIST,  THERE  IS  NOTHING  OF  THE  DlVINE  IN  IT¬ 
SELF,  BUT  THAT  STILL  THEY  ARE  FROM  THE  DlVINE  IN  ITSELF. 

The  origin  of  earths,  treated  of  in  the  preceding  article,  may 
shew  that  in  the  substances  and  matters  of  which  they  consist 
there  is  nothing  of  the  Divine  in  itself,  but  that  they  are  de¬ 
prived  of  all  that  is  Divine  in  itself ;  being,  as  was  there  said, 
the  ends  and  terminations  of  the  atmospheres,  whose  heat  has 
ended  in  cold,  their  light  in  darkness,  and  their  activity  in 
inertness  ;  but  still  they  have  brought  with  them,  by  continua¬ 
tion  from  the  substance  of  the  spiritual  sun,  that  which  was 
there  from  the  Divine,  which  (as  was  said  above,  n.  291  to  293) 
was  a  sphere  surrounding  God-Man  or  the  Lord  ;  from  this 
sphere,  by  continuation  from  the  sun,  proceeded,  by  means  of 
the  atmospheres,  the  substances  and  matters  of  which  the  earths 
consist. 

306.  The  origin  of  earths  from  the  spiritual  sun  by  means 
of  the  atmospheres,  cannot  be  otherwise  described  by  words 
liowing  from  natural  ideas,  but  only  by  words  flowing  from 
spiritual  ideas,  because  the  latter  are  without  space  ;  and  being 
so,  they  do  not  fall  into  any  words  of  natural  language.  That 
spiritual  thought,  speech,  and  writing,  differ  so  much  from  na¬ 
tural  thought,  speech,  and  wilting,  that  the  two  have  nothing 
in  common,  and  communicate  only  by  correspondences,  may 
be  seen  above,  n.  295  ;  it  is  enough  therefore  that  the  origin 
of  earths  may  be  in  some  measure  perceived  naturally. 

307.  That  all  uses,  which  are  the  ends  of  creation, 

ARE  IN  FORMS,  AND  THAT  THEY  RECEIVE  THEIR  FORMS  FROM 
SUCH  SUBSTANCES  AND  MATTERS  AS  THOSE  ON  THE  EARTH  - 

All  things  which  have  hitherto  been  spoken  of,  as  the  sun,  the 
atmospheres,  and  earths,  are  only  means  to  ends :  the  ends  of 
creation  are  the  things  produced  by  the  Lord  as  a  sun,  through 
the  atmospheres,  from  the  earths,  and  these  ends  are  called 
uses ;  they  embrace,  in  their  whole  extent,  all  things  of  the 
vegetable  kingdom,  all  things  of  the  animal  kingdom,  and  at 
length  the  human  race,  and  by  the  human  race  the  angelic 
heaven.  These  are  called  uses,  because  they  are  recipients  of 
divine  love  and  divine  wisdom ;  also  because  they  look  to  God, 
their  Creator,  and  thereby  conjoin  Him  to  His  great  work,  and 
by  this  conjunction  cause  themselves  to  subsist  from  Him  as 
they  existed.  We  say  that  they  look  to  God  their  Creator,  and 
conjoin  Him  to  His  great  work,  but  this  is  spoken  from  ap 
pearance  :  the  meaning  is,  that  God  the  Creator  causes  them  to 
look,  and  conjoin  themselves  as  of  themselves ;  but  how  they 
look,  and  thereby  coni  flu,  will  be  shewn  in  what  follows.  On 
112 


THE  DIVINE  LOVE. 


307—310 


those  subjects  something  was  before  said,  where  it  was  shewn, 
that  divine  love  and  divine  wisdom  cannot  do- otherwise  than  be 
and  exist  in  others  created  from  them,  n.  47  to  51  :  that  all 
tilings  in  the  created  universe  are  recipients  of  divine  love  and 
divine  wisdom,  n.  54  to  60  ;  that  the  uses  of  all  created  things 
ascend  by  decrees  to  man,  and  bv  man  to  God  the  Creator 
from  whom  they  originate,  n.  65  to  68. 

308.  That  the  ends  of  creation  are  uses,  is  clearly  seen 
by  every  one,  when  he  thinks  that  from  God  the  Creator  no¬ 
thing  else  can  exist,  and  therefore  nothing  else  be  created,  but 
use  ;  and  in  order  to  its  being  use,  that  it  must  be  for  others ; 
and  that  use  for  a  man’s  self  is  also  for  others,  since  use  for 

himself  is  to  the  intent  that  he  may  be  in  a  state  to  be  of  use 

*/ 

to  others.  He  who  thinks  this,  may  also  think,  that  use,  which 
is  use,  cannot  exist  from  man,  but  with  man  from  Him  from 
whom  all  which  exists  is  use,  thus  from  the  Lord. 

309.  But  as  the  forms  of  uses  are  here  to  be  considered, 
they  shall  be  treated  of  in  the  following  order :  I.  That  there 
is  an  endeavor  on  earth  to  produce  uses  in  forms,  or  forms  of 
uses.  II.  That  there  is  a  certain  image  of  the  universal  ere  a- 
tion  in  all  forms  of  uses.  III.  That  there  is  a  certain  image  of 
man  in  all  forms  of  uses.  IV.  That  there  is  a  certain  image  of 
infinite  and  eternal  in  all  forms  of  uses. 

310.  I.  That  in  earths  there  is  an  endeavor  to  produce  uses 
in  forms ,  or  forms  of  uses.  That  in  earths  there  is  such  an 
endeavor,  is  evident  from  their  origin,  in  that  the  substances 
and  matters  of  which  earths  consist  are  the  ends  and  termina¬ 
tions  of  the  atmospheres  which  proceed  as  uses  from  the  spi¬ 
ritual  sun  (as  may  be  seen  above,  n.  305,  306) ;  and  as  the 
substances  and  matters  of  which  earths  consist  are  from  that 
origin,  and  their  masses  are  held  in  connection  by  the  circum- 
pressure  of  the  atmospheres,  it  follows  that  they  have  thence 
a  perpetual  endea  vor  to  produce  forms  of  uses :  the  quality  of 
being  able  to  produce  they  derive  from  their  origin,  which  is, 
that  they  are  the  ultimates  of  the  atmospheres,  with  which 
therefore  they  accord.  It  is  said  that  that  endeavor  and  quality 
are  in  earths,  but  it  is  meant  that  they  are  in  the  substances 
and  matters  of  which  earths  consist,  whether  they  be  in  earths, 
or  exhaled  from  earths  in  the  atmospheres  :  that  the  atmospheres 
are  full  of  such  substances  is  well  known.  That  such  an  endea¬ 
vor  and  quality  exists  in  the  substances  and  matters  of  earths, 
is  manifest  from  the  fact,  that  seeds  of  all  kinds,  opened  to 
their  inmost  by  means  of  heat,  are  impregnated  by  very  subtile 
substances,  which  being  from  a  spiritual  origin,  and  thereby 
having  the  power  of  conjoining  themselves  to  use,  whence  their 
prolific  quality,  ai  d  then  by  conjunction  with  matters  from 
a  natural  origin,  caunot  but  produce  forms  of  uses,  and  after 

113 


310 — 313 


ANGELIC  WISDOM  CONCERNING 


wards  send  them  forth  as  it  were  from  the  womb,  that  they  may 
also  come  into  the  light,  and  germinate  and  grow.  This  endea¬ 
vor  is  afterwards  continual  from  the  earths  by  the  root  to  the 
ultimatcs,  and  from  the  nltimates  to  the  primaries,  in  which 
the  use  itself  is  in  its  origin.  Tims  uses  pass  into  forms  :  and 
forms  derived  from  use,  which  is  as  it  were  the  soul  in  their 
progression  from  primaries  to  nltimates,  and  from  nltimates  to 
primaries,  receive  this  property,  that  all  and  each  of  them  is  of 
some  use  ;  it  is  said  that  use  is  as  it  were  the  soul,  because  its 
form  is  as  it  were  the  body.  That  there  is  a  still  more  interior 
endeavor, — to  produce  uses  by  ©germination  for  the  animal 
kingdom,  also  follows  of  consequence,  for  animals  of  all  kinds 
are  nourished  thereby.  That  there  is  also  an  inmost  endeavor 
in  them  to  furnish  use  to  mankind,  likewise  follows,  as  is  mani¬ 
fest  from  these  considerations,  I.  That  they  are  ultimates,  and 
nltimates  contain  all  prior  things  together  in  their  order,  ac¬ 
cording  to  what  was  shown  above  in  divers  places.  II.  That 
there  are  degrees  of  both  kinds  in  the  greatest  and  least  of  all 
things,  as  was  shown  above,  n.  222  to  229,  which  is  true  in 
respect  to  the  above  endeavor.  III.  That  all  uses  are  produced 
by  the  Lord  from  ultimates,  wherefore  the  endeavor  towards 
uses  must  be  in  ultimates. 

311.  But  still  all  these  endeavors  are  not  living,  for  they 
are  endeavors  of  the  ultimate  powers  of  life,  in  which  powers, 
by  virtue  of  the  life  from  whence  they  are  derived,  there  is  at 
length  an  effort  to  return  to  their  origin  by  proffered  means : 
the  atmospheres  in  their  ultimates  become  such  powers,  whereby 
substances  and  matters,  like  those  in  earths,  are  actuated  into 
forms,  and  contained  in  forms  within  and  without.  But  there 
is  not  time  to  demonstrate  this  matter  more  at  large,  the  sub¬ 
ject  being  so  extensive. 

312.  The  first  production  from  those  earths,  when  they  were 
still  recent,  and  in  their  simplicity,  was  the  production  of  seeds  ; 
the  first  endeavor  in  them  could  not  be  any  other. 

313.  II.  That  there  is  a  certain  image  of  creation  in  aU 
forms  of  uses.  Forms  of  uses  are  of  three  kinds  ;  forms  of  uses 
of  the  mineral  kingdom,  forms  of  uses  of  the  vegetable  king¬ 
dom,  and  forms  of  uses  of  the  animal  kingdom.  The  forms  of 
uses  of  the  mineral  kingdom  cannot  be  described,  because  they 
are  invisible :  the  first  forms  are  the  substances  and  matters  of 
earths  in  their  least  parts ;  the  second  forms  are  compositions 
therefrom,  of  infinite  variety  ;  the  third  forms  are  from  vege¬ 
tables  fallen  to  dust,  and  from  dead  animals,  and  from  their 
continual  evaporations  and  exhalations,  which  added  to  earths, 
constitute  the  ground.  The  forms  of  the  three  degrees  of  the 
mineral  kingdom  exhibit  an  image  of  creation,  in  that  being 
actuated  by  the  atmospheres  and  their  heat  and  light,  they  pro 

114 


THE  DIVIDE  LOVE. 


313 — 818 


dace  uses  in  forms,  which,  were  the  ends  of  creation.  This 
image  of  creation  lies  concealed  in  their  endeavors,  of  which 
above,  n.  310. 

314.  In  the  forms  of  nses  of  the  vegetable  kingdom  an 
image  of  creation  appears  in  this,  that  they  proceed  from  their 
primaries  to  nltimates,  and  from  nltimates  to  primaries ;  their 
primaries  are  seeds,  their  nltimates  are  stems  clothed  with  bark ; 
and  by  the  bark,  which  is  the  ultimate  of  the  stem,  they  tend 
to  seeds,  which,  as  was  said,  are  their  primaries.  Their  stems 
covered  with  bark  represent  the  globe  covered  with  earths,  from 
which  the  creation  and  formation  of  all  nses  exist.  That  vege¬ 
tation  is  produced  by  means  of  the  outer  and  inner  bark  and 
coat,  making  an  effort  through  the  coverings  of  the  roots  con¬ 
tinued  about  the  stems  and  branches  to  the  instruments  of  the 
fruit,  and  in  like  manner  through  the  fruit  to  the  seed,  is 
known  to  many.  An  image  of  creation  in  the  forms  of  nses  is 
visible  in  their  progressive  formation  from  primaries  to  nlti¬ 
mates,  and  from  nltimates  to  primaries,  in  this  particular  also, 
that  all  their  progression  involves  the  end  of  producing  fruits 
and  seeds,  which  are  of  use.  From  what  has  been  said  above 
it  is  evident,  that  the  progression  of  the  creation  of  the  universe 
was  from  its  primary,  which  is  the  Lord  clothed  with  the  sun, 
to  its  ultimates,  which  are  earths,  and  from  these  by  uses  to 
their  primary,  or  the  Lord  ;  also  that  the  ends  of  the  whole 
creation  were  uses. 

315.  It  is  to  be  observed,  that  the  heat,  light,  and  atmo¬ 
spheres  of  the  natural  world  conduce  nothing  to  this  image  of 
creation,  but  only  the  heat,  light,  and  atmospheres  of  the  sun 
of  the  spiritual  world;  the  latter  carry  with  them  that  image, 
and  clothe  it  in  the  forms  of  uses  of  the  vegetable  kingdom. 
The  heat,  light,  and  atmospheres  of  the  natural  world  only 
open  seeds,  keep  their  productions  in  a  state  of  expansion,  and 
induce  on  them  matters  which  fix  them  ;  but  not  by  powers  de¬ 
rived  from  their  own  sun,  which  considered  in  themselves  are 
not  powers,  but  by  powers  from  the  spiritual  sun,  whereby 
they  are  perpetually  impelled  to  those  things.  They  contribute 
nothing  at  all  towards  producing  in  those  things  an  image  of 
creation ;  for  the  image  of  creation  is  spiritual ;  nevertheless 
that  it  may  appear  and  perform  use  in  the  natural  world,  and 
stand  fixed  and  endure,  it  must  be  materialized,  that  is,  filled 
up  with  the  matters  of  that  world. 

316.  The  forms  of  uses  of  the  animal  kingdom  involve  a 
similar  image  of  creation,  since  from  seed  poured  into  the  womb 
or  o  vum  a  body  is  formed,  which  is  its  ultimate,  and  this,  when 
it  glows  up,  produces  new  seed.  This  progression  is  similar  to 
the  progression  of  the  forms  of  uses  of  the  vegetable  kingdom; 
seeds  are  the  beginnings,  the  womb  or  ovum  is  as  the  earth* 

115 


310 


ANGrEIwO  WISDOM  CON CERNTN G 


the  state  before  birth  is  as  the  state  of  seed  in  the  ground  whi  e 
it  puts  forth  the  root ;  the  state  after  birth,  until  the  time  of 
prolilication  is  as  the  germination  of  a  tree  to  its  state  of  fruc¬ 
tification.  From  this  comparison  it  is  evident,  that  as  there  is 
a  resemblance  of  creation  in  the  forms  of  vegetables,  so  there 
is  also  in  the  forms  of  animals,  in  that  there  is  a  progression 
from  primaries  to  ultimates  and  from  ultimates  to  primaries. 
A  similar  image  of  creation  exists  in  every  thing  in  man ;  for 
there  is  a  similar  progression  of  love  by  wisdom  to  use,  there¬ 
fore  a  similar  progression  of  the  will  by  the  understanding  to 
action,  and  of  charity  by  faith  to  works.  The  will  and  under¬ 
standing,  also  charity  and  faith,  are  the  primaries,  from  whence 
the  rest  proceed ;  actions  and  works  are  the  ultimates ;  from 
these  by  the  delights  of  uses  there  is  a  return  to  their  primaries, 
which,  as  was  said,  are  the  will  and  understanding,  cr  charity 
and  faith.  That  the  return  is  effected  by  the  delights  of  uses, 
is  evident  from  the  delights  perceived  in  actions  and  works, 
which  are  of  any  one’s  love,  in  that  they  flow  back  to  the  pri¬ 
maries  of  love  from  whence  they  are  derived,  and  that  thereby 
there  is  conjunction ;  the  delights  of  actions  and  works  are 
what  are  called  the  delights  of  use.  A  similar  progression  from 
primaries  to  ultimates,  and  from  ultimates  to  primaries,  exists 
in  the  most  purely  organic  forms  of  the  affections  and  thoughts 
in  man ;  in  his  brains  are  those  stellar  forms  called  the  cineri- 
tious  substances ;  fibres  proceed  from  them  through  the  medul¬ 
lary  substance  by  the  cervix  into  the  body,  and  go  to  the 
ultimates  there,  and  from  the  ultimates  return  to  their  pri¬ 
maries  :  the  return  of  the  fibres  to  their  primaries  is  effected  by 
the  blood  vessels.  There  is  a  similar  progression  of  all  the 
affections  and  thoughts,  which  are  changes  and  variations  of 
the  state  of  those  forms,  and  substances.  The  fibres  proceeding 
from  those  forms  or  substances  are  comparatively  as  the  atmo¬ 
spheres  from  the  spiritual  sun,  which  are  continents  of  heat 
and  light ;  and  acts  from  the  body  are  like  the  things  produced 
from  earths  by  the  atmospheres,  the  delights  of  whose  uses 
return  back  to  their  origin.  But  that  there  is  such  a  progression 
of  these  things,  and  that  in  this  progression  there  is  an  image 
of  creation,  is  difficult  to  be  comprehended  fully  by  the  under¬ 
standing,  because  thousands  and  myriads  of  powers  operating 
in  an  act  appear  as  one,  and  because  the  delights  of  uses  do 
not  present  ideas  in  the  thoughts,  but  only  affect  without  any 
distinct  perception.  On  this  subject  see  what  was  said  and 
shewn  above,  namely,  that  the  uses  of  all  created  things  ascend 
by  degrees  of  altitude  to  man,  and  by  man  to  God  the  Creator 
from  whom  they  originate,  n.  65  to  68 ;  and  that  in  ultimates 
exists  the  end  of  creation,  which  is,  that  all  things  may  return 
to  the  Creator,  and  that  conjunction  may  be  effected,  n.  167  to 
116 


THE  DIVINE  LOVE. 


316—319 


172.  But  these  things  will  appear  in  still  clearer  light  in  the 
following  Part,  where  the  correspondence  of  the  will  and  under¬ 
standing  with  the  heart  and  lungs  will  he  treated  of. 

317.  III.  That  there  is  a  certain  image  of  man  in  all  forms 
of  uses ,  was  shewn  above,  n.  61  to  64-.  That  all  uses  from 
primaries  to  ultimates,  and  from  ultimates  to  primaries,  have 
relation  to  all  things  of  man,  and  correspondence  with  them, 
and  therefore  that  a  man  is  in  a  certain  image  a  universe,  and, 
vice  versa ,  that  the  universe,  viewed  as  to  use,  is  in  image  a 
man,  will  be  seen  in  the  following  article. 

31S.  IT.  That  there  is  a  certain  image  of  infinite  and  eternal 
in  all  forms  of  uses.  The  image  of  infinite  in  these  forms  ap¬ 
pears  from  an  endeavor  and  power  of  filling  the  spaces  of  the 
whole  world,  and  of  many  worlds,  ad  infinitum :  for  one  seed 
produces  a  tree,  shrub,  or  plant,  that  fills  its  space  ;  each  tree, 
shrub,  or  plant,  produces  seeds,  some,  several  thousands,  which, 
being  sown  and  growing,  fill  their  spaces  ;  and  if  each  seed  of 
theirs  were  to  have  so  many  new  productions  again  and  again, 
in  the  course  of  years  the  whole  world  would  be  filled  ;  and  if 
their  productions  were  still  to  be  continued,  many  worlds  would 
be  filled ;  and  this  ad  infinitum :  compute  a  thousand  from  ono 
seed,  and  multiply  thousands  into  tens  of  thousands,  twenties 
of  thousands,  and  hundreds  of  thousands,  and  you  will  see. 
The  image  of  eternal  is  also  similar  in  these  forms,  seeds  being 
propagated  from  year  to  year,  and  their  propagations  never 
ceasing :  they  have  not  ceased  hitherto  from  the  creation  of  the 
world,  nor  will  they  cease  to  eternity.  These  two  are  manifest 
proofs  and  signs  that  all  things  in  the  universe  were  created  by 
an  infinite  and  eternal  God.  Besides  these  images  of  infinite 
and  eternal,  there  is  moreover  an  image  of  infinite  and  eternal 
in  varieties,  in  that  there  can  never  exist  a  substance,  state,  or 
thing  in  the  created  universe,  the  same  with  another ;  neither 
in  the  atmospheres,  nor  in  the  earths,  nor  in  the  forms  pro¬ 
duced  from  them  ;  consequently  in  none  of  the  things  which  fill 
the  universe,  can  any  thing  the  same  as  another  be  produced  to 
eternity  :  this  is  manifest  in  the  variety  of  men’s  faces,  no  two 
are  the  same  in  the  whole  world,  or  can  be  to  all  eternity ; 
consequently  no  two  minds  are  the  same,  the  face  being  the 
type  of  the  mind. 

319.  That  all  things  of  the  created  universe,  viewed 

FROM  USES,  REPRESENT  MAN  IN  AN  IMAGE  ;  AND  THAT  THIS 

testifies  that  God  is  a  man.  A  man  was  called  a  microcosm 
by  the  ancients,  in  consequence  of  his  resembling  the  macro 
cosm,  which  is  the  universe  in  the  whole  complex ;  but  at  this 
day  it  is  not  known  why  a  man  was  so  called  by  the  ancients,  for 
there  appears  in  him  nothing  more  of  the  universe,  or  macro¬ 
cosm,  than  that  from  its  animal  and  vegetable  kingdoms  lie  is 

'  t  _  o  o 

nourished  and  lives  as  to  his  body,  and  that  he  is  kept  in  a  state 

117  i 


319—322 


ANGELIC  WISDOM  CONCERNING 


of  living  by  its  heat,  sees  by  its  light,  and  hears  and  breathes 
by  its  atmospheres  :  these  circumstances,  however,  do  not  make 
a  man  a  microcosm,  as  the  universe  with  all  things  therein  is  a 
macrocosm.  The  ancients  called  a  man  a  microcosm,  or  little 
universe,  from  the  science  of  correspondences,  in  which  the 
most  ancient  people  were  principled,  and  in  their  communica¬ 
tion  with  the  angels  of  heaven  ;  for  the  angels  of  heaven  know, 
from  the  visible  things  about  them,  that  all  things  in  the  uni¬ 
verse,  viewed  as  to  uses,  represent  man  in  an  image. 

320.  But  that  a  man  is  a  microcosm,  or  little  universe,  because 
the  created  universe,  viewed  as  to  uses,  is  in  image  a  man,  can¬ 
not  enter  the  thought  and  knowledge  of  any  one,  but  from  the 
idea  of  the  universe  as  seen  in  the  spiritual  world  ;  wherefore  it 
cannot  be  proved  but  by  some  angel  in  the  spiritual  world,  or 
by  some  one  to  whom  it  has  been  granted  to  be  in  that  world, 
and  to  see  the  things  therein ;  as  this  has  been  granted  to  me, 
I  am  enabled,  by  what  I  have  seen  there,  to  reveal  this  arcanum. 

321.  Be  it  known,  that  the  spiritual  world  in  external  ap¬ 
pearance  is  altogether  similar  to  the  natural  Tvorld  :  lands,  moun¬ 
tains,  hills,  valleys,  plains,  fields,  lakes,  rivers,  fountains,  ap¬ 
pear  there,  consequently  all  things  of  the  mineral  kingdom 
appear  there  :  also  paradises,  gardens,  groves,  woods,  contain¬ 
ing  trees  and  shrubs  of  all  kinds  with  fruits  and  seeds,  also 
plants,  flowers,  herbs,  and  grasses,  consequently  all  things  of 
the  vegetable  kingdom  ;  animals,  birds,  and  Ashes  of  all  kinds, 
consequently  all  things  of  the  animal  kingdom  appear  there : 
a  man  there  is  an  angel  and  a  spirit.  This  is  premised  in  order 
that  it  may  be  knowm,  that  the  universe  of  the  spiritual  world 
is  altogether  similar  to  the  universe  of  the  natural  world,  only 
that  things  there  are  not  fixed  and  stationary  like  those  in  the 
natural  world,  because  nothing  is  natural,  but  every  thing  spi¬ 
ritual  in  the  spiritual  world. 

322.  That  the  universe  of  that  world  resembles  in  image  a 
man,  may  appear  manifest  from  this,  that  all  the  things  just 
mentioned,  n.  321,  appear  to  the  life,  and  exist  about  an  angel, 
and  about  angelic  societies,  as  produced  or  created  from  them ; 
they  remain  about  them,  and  do  not  go  away  :  that  they  are  as 
things  produced  or  created  from  them  is  evident  from  this,  that 
when  an  angel  goes  awray,  or  a  society  departs  to  another  place, 
they  no  longer  appear  ;  also  w-hen  other  angels  come  in  their 
place,  that  the  face  of  all  things  about  them  changes,  the  para¬ 
dises  change  as  to  trees  and  fruits,  the  gardens  as  to  roses  and 
seeds,  the  fields  as  to  herbs  and  grasses,  and  the  kinds  of  ani¬ 
mals  and  birds  likewise  change.  Such  things  exist,  and  so 
change,  because  they  all  exist  according  to  the  affections  and 
derivative  thoughts  of  the  angels,  for  they  are  cci  respondences  ; 
and  as  tilings  which  correspond  make  one  with  him  to  whom 
they  correspond,  therefore  they  are  a  representative  image  o i 

118 


THE  DIVINE  LOVE. 


322—327 


him.  The  image  does  not  indeed  appear,  when  these  are  a]] 
seen  m  their  forms,  but  only  when  they  are  seen  in  their  uses : 
it  has  been  given  me  to  see,  that  the  angels,  when  their  eyes 
have  been  opened  by  the  Lord,  and  they  have  seen  these  things 
from  the  correspondence  of  uses,  have  known  and  seen  them¬ 
selves  in  them. 

323.  Xow  as  the  things  that  exist  about  the  angels  accord- 
ing  to  their  affections  and  thoughts,  resemble  a  kind  of  universe 
in  this,  that  there  are  earths,  vegetables,  and  animals,  and  these 
constitute  a  representative  image  of  the  angel,  it  is  evident 
whence  it  is,  that  the  ancients  called  a  man  a  microcosm. 

32 L  That  this  is  the  case,  is  abundantly  shewn  in  the 
Alcana  Ccelestia  ;  and  also  in  the  work  on  Heaven  and 
Hell,  and  in  many  places  in  the  preceding  pages,  where  cor¬ 
respondence  was  treated  of;  it  is  there  likewise  shewn,  that 
there  is  nothing  in  the  created  universe  which  has  not  corre¬ 
spondence  with  something  of  man,  not  only  with  his  affections 
and  thoughts,  but  also  with  the  organs  and  viscera  of  his  body, 
• — not  with  them  as  substances,  but  with  them  as  uses.  Hence 
in  the  Word,  when  the  church  and  its  members  are  treated  of, 
such  frecpient  mention  is  made  of  trees,  as  olives,  vines,  and 
cedars,  and  of  gardens,  groves,  and  woods,  also  of  beasts  of 
the  field,  fowls  of  the  air,  and  fishes  of  the  sea :  thev  are  there 
mentioned,  because,  as  was  said,  they  correspond,  and  by  cor¬ 
respondence  make  one  ;  wherefore  also  the  angels,  when  such 
things  are  read  by  a  man  in  the  Word,  do  not  perceive  them,  but 
instead  of  them  the  church,  or  its  members,  as  to  their  states. 

325.  Since  all  things  of  the  universe  represent  a  man  in  an 
image,  therefore  Adam  is  described,  as  to  wisdom  and  intelli¬ 
gence,  by  the  garden  of  Eden,  in  which  were  trees  of  all  kinds, 
also  rivers,  precious  stones,  and  gold,  and  animals,  to  which 
he  gave  names  ;  all  which  mean  such  things  as  appertained  to 
him,  and  constituted  what  is  called  man.  Hearty  the  same 
things  are  said  of  Ashur  in  Ezekiel,  chap.  xxxi.  3  to  9,  who 
signifies  the  church  as  to  intelligence  ;  and  of  Tvre,  Ezek.  xxviii. 
13,  21,  which  signifies  the  church  as  to  the  knowledges  of  good 
and  truth. 

326.  Hence  then  it  may  appear,  that  all  things  in  the  uni¬ 
verse,  viewed  from  uses,  represent  a  man  in  an  image,  and  that 
this  testifies  that  God  is  a  man ;  for  the  things  abovemen- 
tioned  do  not  exist  about  a  man-angel  from  the  angel,  but  from 
the  Lord  through  the  angel ;  they  exist  from  the  influx  of  the 
divine  love  and  divine  wisdom  of  the  Lord  into  the  angel,  who 
is  a  recipient,  and  as  it  were  the  creation  of  a  universe  is  pro¬ 
duced  before  his  eves,  from  which  in  heaven  thev  know  that 
God  is  a  man,  and  that  the  created  universe,  viewed  as  to  use, 
is  an  image  cf  Hin  . 

327.  That  all  things  cheated  by  the  Lord  are  uses; 


327-330 


ANGELIC  WISDOM  COXCEREIXG 


Alt  I)  THAT  rI  HEY  ARE  USES  IX  THE  ORDER,  DEGREE,  AXD  RE* 
ERECT,  IX  WHICH  THEY  HAVE  RELATIOX  TO  MAX,  AXD  BY  MAE 

to  the  Lord  their  Creator.  On  this  subject,  it  was  said 
above,  that  nothing  but  use  can  exist  from  God  the  Creator,  n. 
30S  :  that  the  uses  of  all  created  things  ascend  by  degrees  from 
ultimates  to  man,  and  through  man  to  God  their  Creator,  n. 
65  to  68  ;  that  in  ultimates  exists  the  end  of  creation  which  is, 
that  all  things  may  return  to  God  the  Creator,  and  that  there 
may  be  conjunction,  n.  167  to  172  ;  that  they  are  uses  so  far  as 
they  respect  the  Creator,  n.  307  ;  that  the  Divine  cannot  but  be 
and  exist  in  others  created  from  itself,  n.  47  to  51  ;  that  all 
things  of  the  universe  are  recipients  according  to  uses,  and  this 
according  to  degrees,  n.  5S  ;  that  the  universe,  viewed  from 
uses,  is  an  image  of  God,  n.  59  ;  besides  other  particulars  ; 
from  which  this  truth  is  manifest,  that  all  things  created  by  the 
Lord  are  uses,  and  this  in  the  order,  degree,  and  respect,  in  which 
they  have  relation  to  man,  and  by  man  to  the  Lord  their  Crea- 
tor.  It  remains  that  some  particulars  should  be  here  mentioned 
concerning  uses. 

328.  By  man,  to  whom  uses  relate,  we  mean  not  merely  an 

'  *  t/ 

individual  man,  but  a  collection  of  men,  and  society,  small  and 
large,  as  a  commonwealth,  kingdom,  and  empire,  also  the 
largest  societv,  which  is  the  universal  world  :  both  the  one  and 
the  other  are  a  man  ;  just  as,  in  the  heavens,  the  universal  an¬ 
gelic  heaven,  before  the  Lord,  is  as  one  man,  in  like  manner 
each  societv  of  heaven,  whence  every  angel  is  a  man.  That  this 
is  the  case  may  be  seen  in  the  work  on  Heavex  axd  Hell,  n. 
68  to  103.  These  considerations  shew  what  is  meant  by  a  man 
in  what  follows. 

329.  From  the  end  of  the  creation  of  the  universe  it  may 
appear  what  use  is  ;  the  end  of  the  creation  of  the  universe  is, 
that  the  angelic  heaven  may  exist ;  and  as  the  angelic  heaven  is 
the  end,  so  also  is. man,  or  the  human  race,  because  heaven 
consists  of  the  human  race.  Hence  all  things  which  are  created 
are  mediate  ends,  and  uses  in  the  order,  degree,  and  respect, 
in  which  they  have  relation  to  man,  and  by  man  to  the  Lord. 

330.  Since  the  end  of  creation  is  the  angelic  heaven  from 
the  human  race,  consequently  the  human  race  itself,  therefore 
all  other  created  things  are  mediate  ends ;  which,  as  they  have 
relation  to  man,  respect  these  three  things,  his  body,  his  ra¬ 
tional  principle,  and  his  spiritual  principle,  for  the  sake  of  con- 
j  unction  with  the  Lord.  A  man  cannot  be  conjoined  to  the  Lord 
unless  he  be  spiritual ;  nor  can  he  be  spiritual  unless  he  be 
rational :  nor  rational  unless  his  body  be  in  a  sound  state : 
these  tilings  are  like  a  house,  the  body  is  like  the  foundation, 
the  rational  principle  is  like  the  superstructure,  ihe  spiritual 
principle  like  the  things  in  the  house,  and  conjunction  with  the 
Lord  is  like  inhabitation.  Hence  it  is  evident  in  what  order, 

120 


THE  DIVINE  LOVE. 


330—333 


degree,  and  respect  uses,  which  are  the  mediate  ends  of  crea- 
tion,  have  relation  to  man,  namely,  for  sustaining  his  body, 
perfecting  his  rational  principle,  and  receiving  a  spiritual  prin¬ 
ciple  from  the  Lord. 

331.  Uses  for  sustaining  the  body ,  respect  its  nourishment, 
clothing,  habitation,  recreation  and  delight,  protection,  and 
preservation  of  state.  Uses  created  for  the  nourishment  of  the 
body  are  all  things  of  the  vegetable  kingdom  which  are  for  meat 
and  drink,  as  fruits,  berries,  seeds,  pulse,  and  herbs  ;  and  all 
things  of  the  animal  kingdom  which  are  eaten,  as  oxen,  cows, 
calves,  deer,  sheep,  kids,  goats,  lambs,  and  their  milk ;  also 
fowls  and  iishes  of  many  kinds.  Uses  created  for  the  clothing 
of  the  body  are  also  many  things  from  these  two  kingdoms  ;  in 
like  manner  uses  for  habitation,  and  for  recreation,  delight, 
protection,  and  preservation  of  state,  which  are  not  enumerated 
because  thev  are  known,  and  therefore  the  recital  of  them  would 
be  mere  waste  of  paper.  There  are  indeed  many  things  which 
are  not  used  by  man  ;  but  superfluity  does  not  take  away  use, 
but  causes  uses  to  endure.  There  is  also  such  a  thing  as  abuse 
of  uses  ;  but  abuse  does  not  take  away  use,  as  the  falsiflcation 
of  truth  does  not  take  away  truth,  except  only  in  those  who  are 
guilty  of  it. 

332.  Uses  for  perfecting  the  rational  principle  are  all  things 
that  teach  those  things  now  spoken  of,  and  are  called  sciences 
and  pursuits,  which  have  relation  to  natural,  economic,  civil, 
and  moral  things,  which  are  imbibed  either  from  parents  or 
masters,  or  from  books,  or  from  communication  with  others, 
or  by  reflection  on  what  is  thus  imbibed.  These  perfect  the 
rational  principle  in  proportion  as  they  are  in  a  superior  degree 
of  use,  and  they  remain  in  proportion  as  they  are  applied  to 
life.  It  would  be  tedious  to  enumerate  these  uses,  on  account 
both  of  their  abundance,  and  of  their  various  respect  to  the 
common  good. 

333.  Uses  for  receiving  a  spiritual  principle  from  the  Lord , 
are  all  things  that  belong  to  religion  and  thence  to  worship, 
consequently  that  teach  the  acknowledgment  and  knowledge 
of  God,  and  the  knowledge  and  acknowledgment  of  good 
and  truth,  and  thereby  eternal  life  ;  which,  in  like  manner 
as  other  learning,  are  imbibed  from  parents,  masters,  preach¬ 
ing,  and  books,  and  especially  by  maimer  of  life  in  conformity 
thereto  ;  in  the  Christian  world  by  doctrines  and  preaching  from 
the  Word,  and  by  the  Word  from  the  Lord.  These  uses  in 
their  extent  may  be  described  by  things  similar  to  those  that 
describe  bodily  uses,  as  nourishment,  clothing,  habitation,  re¬ 
creation  and  delight,  protection,  and  preservation  of  state, 
only  making  the  application  to  the  soul ;  nourishment  to  the 

foods  of  love,  clothing  to  the  truths  of  wisdom,  habitation  to 
eaven,  recitation  and  ’eliglit  to  felicity  of  life  and  heavenly 
121 


333 — 335 


ANGELIC  WISDOM  CONCERNING 


joy,  protection  to  infesting  evils,  and  preservation  of  state  to 
eternal  life.  All  these  are  given  by  the  Lord,  according  to  the 
ackno  vledgment  that  all  things  of  the  body  are  also  from  the 
Lord,  and  that  a  man  is  but  a  servant  and  steward  appointed 
over  the  goods  of  his  Lord. 

334  That  such  things  are  given  to  man  to  use,  and  that 
they  are  gratuitous  gifts,  is  manifest  from  the  state  of  the  an¬ 
gels  in  the  heavens,  who  have  a  body  and  a  rational  and  spi¬ 
ritual  principle,  like  men  on  earth.  They  are  nourished  gratis, 
far  every  day  food  is  given  them  ;  they  are  clothed  gratis,  be¬ 
cause  garments  are  given  them ;  they  dwell  gratis,  because 
houses  are  given  them ;  and  they  have  no  care  for  all  these 
things,  and  so  far  as  they  are  rational-spiritual,  they  have  de¬ 
light,  protection,  and  preservation  of  state.  The  difference  is, 
that  the  angels  see  that  these  things  are  from  the  Lord,  because 
they  are  created  according  to  their  state  of  love  and  wisdom,  as 
was  shown  in  the  preceding  article,  n.  322.  and  that  men  do 
not  see  it,  because  they  return  yearly,  and  do  not  exist  accord¬ 
ing  to  the  state  of  their  love  and  wisdom,  but  according  to 
their  care. 

335.  Although  it  is  said  that  they  are  uses,  because  through 
man  thev  have  relation  to  the  Lord,  still  it  cannot' be  said  that 
they  are  uses  from  man  for  the  Lord’s  sake,  but  from  the  Lord 
for  man’s  sake  ;  because  all  uses  are  infinitely  one  in  the  Lord, 
and  none  in  man  except  from  the  Lord  ;  a  man  cannot  do  good 
from  himself,  but  from  the  Lord,  and  good  is  use.  The  essence 
of  spiritual  love  is  to  do  good  to  others,  not  for  the  sake  of  self, 
but  for  the  sake  of  others  ;  infinitely  more  so  is  the  essence  of 
divine  love.  This  is  like  the  love  of  parents  towards  children, 
who  do  good  to  them  out  of  love,  not  for  their  own  sake,  but 
for  the  sake  of  their  children,  as  is  manifest  in  the  love  of  a 
mother  towards  her  children.  It  is  believed  that  the  Lord,  be¬ 
cause  He  is  to  be  adored,  worshiped,  and  glorified,  loves  adora¬ 
tion,  worship,  and  glory,  fur  His  own  sake  ;  but  He  loves  them 
for  man’s  sake,  because  man  thereby  comes  into  such  a  state, 
that  the  Divine  can  flow  in  and  be  perceived,  for  thereby  man 
removes  his  proprium  which  prevents  influx  and  reception  :  his 
proprium,  which  is  the  love  of  self,  hardens  his  heart  and  shuts 
it.  This  is  removed  by  the  acknowledgment  that  from  himself 
nothing  is  done  but  evil,  and  from  the  Lord  nothing  but  good  ; 
hence  comes  a  softening  of  the  heart  and  humiliation,  from 
which  adoration  and  worship  flow.  Hence  it  follows,  that  the 
use  which  the  Lord  performs  to  Himself  by  man,  is,  that  out 
of  love  He  may  be  able  to  do  good  to  man,  and  because  this  is 
His  love,  reception  is  the  delight  of  his  love.  Let  not  any  one 
therefore  believe  that  the  Lord  is  with  those  who  only  adore 
Him,  but  that  He  is  with  those  who  do  His  commandments, 
consequently  who  perform  uses  ;  with  the  latter  He  has  His 
122 


I 


THE  DIVINE  LOVE.  335 - 338 

abcde,  but  not  with  the  former.  See  what  was  said  above  on 
this  subject,  n.  47,  48,  49. 

336.  That  evil  uses  were  not  created  by  the  Lord, 

BET  THAT  THEY  ORIGINATED  TOGETHER  WITH  HELL.  All  goods 

which  exist  in  act  are  called  uses,  and  all  evils  which  exist  in 
act  are  also  called  uses,  but  the  latter  are  called  evil  uses,  and 
the  former  good  uses.  JSTow  as  all  goods  are  from  the  Lord,  and 
all  evils  from  hell,  it  follows,  that  no  other  than  good  uses  were 
created  by  the  Lord,  and  that  evil  uses  originated  from  hell. 
By  uses,  which  are  treated  of  in  particular  in  this  article,  we 
mean  all  things  that  appear  on  earth,  as  animals  of  all  kinds 
and  vegetables  of  all  kinds ;  of  both  the  latter  and  the  former, 
those  which  furnish  use  to  man  are  from  the  Lord,  and  those 
which  do  hurt  to  man  are  from  hell.  In  like  manner  by  uses 
from  the  Lord  we  mean  all  things  that  perfect  man’s  rational, 
and  cause  him  to  receive  a  spiritual  principle  from  the  Lord ; 
but  by  evil  uses,  all  things  that  destroy  the  rational  principle, 
and  prevent  man  from  becoming  spiritual.  The  things  that  do 
hurt  to  man  are  called  uses,  because  they  are  of  use  to  the 
wicked  to  do  evil,  and  because  they  contribute  to  absorb  malig¬ 
nities,  and  thus  also  as  remedies.  Use  is  applied  in  both  senses, 
like  love  ;  for  we  speak  of  good  love  and  evil  love,  and  love  calls 
all  that  use  which  is  done  by  itself. 

337.  That  good  uses  are  from  the  Lord,  and  evil  uses  from 
hell,  will  be  shewn  in  this  order.  I.  What  is  meant  by  evil 
uses  on  earth.  II.  That  all  things  that  are  evil  uses  are  in  hell, 
and  all  that  are  good  uses  in  heaven.  III.  That  there  is  a  con¬ 
tinual  influx  from  the  spiritual  into  the  natural  world.  IV. 
That  influx  from  hell  operates  those  things  that  are  evil  uses  in 
places  where  those  things  are  that  correspond.  Y.  That  the 
spiritual  ultimate  separated  from  its  higher  principle,  operates 
this.  YI.  That  there  are  two  forms  on  which  operation  takes 
place  by  influx,  the  vegetable  and  the  animal  form.  YII.  That 
both  these  forms  receive  the  faculty  of  propagating  their  kind, 
and  the  means  of  propagation. 

338.  I.  What  is  meant  by  evil  uses  on  earth.  Evil  uses  on 
earth  mean  all  noxious  things  in  both  the  animal  and  vegetable 
kingdoms,  and  also  in  the  mineral  kingdom.  It  would  be 
tedious  to  enumerate  all  the  noxious  things  in  these  kingdoms; 
for  this  would  be  to  heap  up  names,  which,  without  indication  of 
the  noxious  effect  that  each  kind  produces,  does  not  promote 
the  use  which  this  work  intends.  For  the  sake  of  science  it  is 
sufficient  here  to  name  some  particulars.  Such  in  the  animal 
kingdom  are  poisonous  serpents,  scorpions,  crocodiles,  dragons, 
horned-owls,  screech-owls,  mice,  locusts,  frogs,  spiders  ;  also  flies, 
drones,  moths,  lice,  mites,  in  a  word,  those  that  consume  grasses, 
leaves,  fruits,  seeds,  meat,  and  drink,  and  are  noxious  to  beasts 
and  men.  In  the  vegetable  kingdom  they  are  all  malignant, 

123 


33S — 340 


ANGELIC  WISDOM  CONCERNING 


virulent,  and  poisonous  herbs  ;  and  pulse  and  shrubs  of  the 
same  kind  ;  in  the  mineral  kingdom  all  poisonous  earths.  These 
few  particulars  may  shew  what  is  meant  by  evil  uses  on  earth ; 
evil  uses  are  all  things  that  are  opposite  to  good  uses,  concern¬ 
ing  which  see  the  preceding  article. 

339.  II.  That  all  things  that  are  evil  uses  ar'e  in  hell ,  and 
all  that  are  good  uses  in  heaven.  Before  it  can  be  seen  that  all 
evil  uses  that  exist  on  earth  are  from  hell,  and  not  from  the 
Lord,  something  must  be  premised  concerning  heaven  and  hell. 
Unless  this  be  known,  evil  uses  as  well  as  good  may  be  attri¬ 
buted  to  the  Lord,  and  supposed  to  exist  together  from  the 
creation,  or  they  may  be  attributed  to  nature,  and  their  origin  to 
the  sun  of  nature.  A  man  cannot  be  delivered  from  these  two 
errors,  unless  he  knows,  that  nothing  whatever  exists  in  the 
natural  world  that  does  not  derive  its  cause  and  origin  from  the 
spiritual  world,  and  that  the  good  is  from  the  Lord,  and  the 
evil  from  the  devil,  that  is,  from  hell.  By  the  spiritual  world 
is  meant  both  heaven  and  hell.  In  heaven  appear  all  those 
things  that  are  good  uses  (mentioned  in  the  preceding  article) ; 
in  hell  all  that  are  evil  uses  (mentioned  above,  n.  338,  where 
they  are  enumerated) ;  wild  beasts  of  all  kinds,  as  serpents, 
scorpions,  dragons,  crocodiles,  tigers,  wolves,  foxes,  swine,  owls 
of  different  kinds,  bats,  rats  and  mice,  frogs,  locusts,  spiders, 
and  noxious  insects  of  many  kinds  :  hemlock  and  aconite,  and 
all  kinds  of  poison,  as  well  in  herbs  as  in  earths  ;  in  a  word,  all 
things  that  do  hurt  and  kill  men ;  such  things  in  the  hells  ap¬ 
pear  to  the  life,  just  like  those  on  the  earth  and  in  it.  It  is 
said  that  they  appear  there,  but  still  they  are  not  there  as  on 
earth,  for  they  are  mere  correspondences  of  the  lusts  that  spring 
from  evil  loves,  and  present  themselves  before  others  in  such 
forms.  Since  there  are  such  things  in  hell,  therefore  they  also 
abound  in  foul  smells,  cadaverous,  stercoraceous,  urinous,  and 
putrid,  with  which  the  diabolical  spirits  there  are  delighted,  as 
animals  are  delighted  with  rank-smelling  things.  Hence  it 
may  appear,  that  similar  things  in  the  natural  world  did  not 
derive  their  origin  from  the  Lord,  and  were  not  created  from 
the  beginning,  and  did  not  originate  from  nature  by  her  sun, 
but  that  they  are  from  hell;  that  they  are  not  from  nature  by 
her  sun  is  evident,  because  what  is  spiritual  flows  into  what  is 
natural,  and  not  vice  versa, :  and  that  they  are  not  from  the 
Lord  is  also  evident,  because  hell  is  not  from  him,  and  there¬ 
fore  nothing  in  hell  that  corresponds  to  the  evils  of  its  inha¬ 
bitants. 

310.  III.  That  there  is  a  continual  influx  from  the  spiritual 
into  the  natural  world.  ILe  who  knows  not  that  there  is  a  spiritual 
world,  and  that  it  is  distinct  from  the  natural  world  as  prior 
from  posterior,  or  the  cause  from  the  thing  caused,  cannot  know 
anything  of  this  influx.  This  is  the  reason  why  those  who  „ 
121 


THE  DIVINE  LOVE. 


340,  341 


have  written  concerning  the  origin  of  vegetables  and  animals, 
could  not  do  otherwise  than  deduce  it  from  nature  ;  and  if  from 
God,  then  they  supposed  that  God  from  the  beginning  endued 
nature  with  a  power  of  producing  such  things  :  thus  they  did 
not  know  that  nature  is  not  endued  wTith  any  power  ;  for  in  her¬ 
self  she  is  dead,  and  no  more  contributes  to  produce  the  above 
things  than  the  instrument  to  produce  the  work  of  the  artist, 
which  must  be  perpetually  moved  in  order  that  it  may  act.  The 
spiritual  principle,  which  derives  its  origin  from  the  sun  where 
the  Lord  is,  and  proceeds  to  the  ultimates  of  nature,  produces 
the  forms  of  vegetables  and  animals,  and  furnishes  the  wonder¬ 
ful  things  which  exist  in  both,  and  gives  them  consistency  by 
matters  from  the  earth,  to  the  end  that  those  forms  may  be  fixed 
and  constant.  Now  as  it  is  made  known  that  there  is  a  spiritual 
world,  and  that  the  spiritual  principle  is  from  the  sun  where  the 
Lord  is,  and  which  is  from  the  Lord,  and  that  it  impels  nature 
to  act,  as  what  is  living  impels  what  is  dead,  also  that  there  are 
things  in  that  world  similar  to  things  in  this,  it  may  hence  be 
seen  that  vegetables  and  animals  existed  no  otherwise  than 
through  that  world  from  the  Lord,  and  that  they  perpetually 
exist  through  it ;  and  therefore  that  there  is  a  continual  influx 
from  the  spiritual  world  into  the  natural.  That  this  is  the  case, 
will  be  confirmed  by  many  considerations  in  the  following  article. 
That  noxious  things  are  produced  on  earth  by  influx  from  hell, 
is  from  the  same  law  of  permission  whereby  evils  themselves 
flow  from  thence  into  men  :  which  law  will  be  spoken  of  in  the 
Angelic  wisdom  concerning  Divine  Providence. 

341.  IV.  That  influx  from  hell  operates  those  things  that  are 
evil  uses ,  in  places  inhere  those  things  are  that  correspond.  The 
things  that  correspond  to  evil  uses,  that  is,  to  malignant  herbs 
and  noxious  animals,  are  cadaverous,  putrid,  excrementitious, 
and  stercoraceous,  rancid  and  urinous  matters  ;  wherefore  in 
places  where  these  are,  such  herbs  and  animalcules  exist  as  are 
mentioned  above ;  and  in  the  torrid  zones,  like  things  of  a  larger 
size,  as  serpents,  basilisks,  crocodiles,  scorpions,  mice,  and 
others.  Every  one  knows  that  marshes,  stagnant  ponds,  dung, 
stinking  earth,  are  full  of  such  things ;  also  that  noxious  insects 
fill  the  atmosphere  like  clouds,  and  noxious  worms  the  earth 
like  armies,  and  consume  herbs  to  the  very  roots.  1  once  ob¬ 
served  in  my  garden,  that  in  the  space  of  an  ell  almost  all  the 
dust  was  turned  into  very  small  insects;  for  on  being  stirred  with 
a  stick  they  rose  up  like  clouds.  That  cadaverous  and  stinking 
matters  accord  with  those  noxious  and  useless  animalcules,  and 
that  they  are  homogeneous,  is  evident  from  experience  alone  : 
this  may  be  manifestly  seen  from  the  cause,  which  is,  that 
there  are  similar  stenches  and  effluvia  in  the  hells,  where  such 
animalcules  aiso  appear  ;  wherefore  those  hells  are  named  from 
thence,  and  some  a  e  called  cadaverous,  some  stercoraceoun, 
±23 


34 1—343 


ANGELIC.  WISDOM  CONCERNING 


some  urin  ms,  and  so  on ;  but  they  are  all  covered,  lest  tl  ose 
exhalations  should  transpire  from  them.  When  they  are  opened 
a  little,  as  when  novitiate  devils  enter,  they  excite  vomiting  and 
heaviness  of  head,  and  such  as  are  at  the  same  time  poisonous 
induce  fainting ;  the  dust  itself  there  is  also  such,  wherefore  it 
is  called  damned  dust.  Hence  it  is  evident,  that  where  there 
are  such  stenches,  there  are  such  noxious  things,  because  they 
correspond. 

342.  We  shall  now  inquire  whether  such  things  exist  from 
eggs  translated  thither,  either  by  the  air,  or  by  rain,  or  by  pas¬ 
sages  of  waters,  or  whether  they  exist  from  the  damps  and 
stenches  themselves  in  such  places.  That  such  noxious  animal¬ 
cules  and  insects  as  are  mentioned  above,  are  produced  from  eggs 
carried  thither,  or  hid  throughout  the  earth  since  the  creation, 
is  not  supported  by  general  experience,  because  worms  exist  in 
seeds,  in  nuts,  in  woods,  in  stones,  yea  from  leaves  ;  also  upon 
plants,  and  in  them,  lice  and  moths,  which  accord  with  them ; 
flies  also  appear  in  houses,  fields,  and  woods,  in  summer,  pro¬ 
duced  in  great  abundance  not  from  anv  oviform  matter ;  as  is 
likewise  the  case  with  those  animalcules  that  devour  meadows 
and  lawns,  and  in  some  hot  places  fill  and  infest  the  air,  besides 
those  which  swim  and  fly  invisible  in  stinking  waters,  sour 
wines,  and  pestilential  air.  These  facts  favor  the  opinion  of  those 
who  say,  that  smells,  effluvia,  and  exhalations  themselves,  rising 
from  plants,  earths,  and  ponds,  also  give  origin  to  such  animal¬ 
cules.  That  afterwards,  when  they  are  produced,  they  are  pro¬ 
pagated  either  by  eggs  or  spawn,  does  not  disprove  their  imme¬ 
diate  origin  ;  because  every  animal,  with  its  viscera,  receives 
also  organs  of  generation  and  means  of  propagation,  of  which 
below,  n.  34T.  This  is  attested  by  the  experience  not  before 
known,  that  there  are  also  similar  things  in  hell. 

343.  That  the  above-mentioned  hells  have  not  only  commu¬ 
nication,  but  also  conjunction,  with  such  things  on  earth,  may 
be  concluded  from  the  fact,  that  the  hells  are  not  remote  from 
men,  but  that  they  are  about  them,  yea  in  those  who  are 
wicked ;  thus  they  are  contiguous  to  the  earth.  A  man  as  to 
his  affections  and  lusts  and  thoughts  thence  derived,  and  as  to 
his  actions  which  are  good  or  evil  uses  derived  from  both,  is 
in  the  midst  either  of  angels  of  heaven  or  of  spirits  of  hell  ; 
and  as  such  things  as  are  on  earth  are  also  in  the  heavens  and 
hells,  it  follows  that  the  influx  from  thence  immediately  produces 
such,  when  the  temperature  is  favorable.  All  things  which  ap¬ 
pear  in  the  spiritual  world,  both  in  heaven  and  hell,  are  corre¬ 
spondences  of  affections  and  lusts,  for  they  exist  there  according 
thereto  ;  wherefore  when  affections  and  lusts,  which  in  them¬ 
selves  are  spiritual,  meet  with  homogeneous  or  corresponding 
things  on  earth,  there  is  a  spiritual  principle  which  furnishes  a 
Boub  and  a  material  which  furnishes  a  body;  there  is  also  in 

126 


THE  DIVINE  LOVE. 


343 — 345 


every  tiling  spiritual  an  endeavor  to  clothe  itself  with  a  body, 
The  hells  are  about  men,  and  therefore  contiguous  to  the  earth, 
because  the  spiritual  world  is  not  in  space,  but  where  there  is  a 
corresponding  affection. 

344.  I  heard  two  presidents  of  the  English  Royal  Society, 
Sir  Hans  Sloane  and  Martin  Folkes,  conversing  together  in  the 
spiritual  world  concerning  the  existence  of  seeds  and  eggs,  and 
concerning  productions  from  them  on  earth  :  the  former  ascribed 
them  to  nature,  insisting  that  nature  was,  from  creation,  endued 
with  powers  of  producing  such  things  by  means  of  the  sun’s 
heat ;  the  other  said  that  that  power  is  continually  from  God 
the  Creator  in  nature.  In  order  to  determine  the  dispute,  a 
beautiful  bird  was  exhibited  to  Sir  Ilans  Sloane,  and  he  was 
told  to  examine  whether  in  any  the  least  thing  it  differed  from 
a  similar  bird  on  earth  :  he  held  it  in  his  hand,  examined  it,  and 
said  that  there  was  no  difference  ;  he  knew  that  it  was  no  other 
than  an  affection  of  a  certain  angel  represented  without  him  as 
a  bird,  and  that  it  would  vanish  or  cease  with  its  affection  ;  which 
also  came  to  pass.  Sir  Hans  Sloane  was  convinced  by  this  ex¬ 
periment,  that  nature  does  not  contribute  at  all  to  the  production 
of  vegetables  and  animals,  but  only  that  which  flows  from  the 
spiritual  world  into  the  natural ;  he  also  said,  that  if  that  bird 
were  to  be  filled  in  its  least  parts  with  corresponding  matter 
from  the  earth,  and  so  fixed,  it  would  be  a  durable  bird,  as 
birds  are  on  earth ;  and  that  it  is  the  same  with  things  that  are 
from  hell.  He  added  further,  that  if  he  had  known  what  he 
now  knew  of  the  spiritual  world,  he  would  not  have  ascribed  any 
more  to  nature,  than  that  it  served  the  spiritual  principle  which 
is  from  God,  in  fixing  the  things  that  continually  flow  into 

'  O  £3  t J 

nature. 

345.  Y.  That  the  spiritual  ultimate ,  separated  from  its 
higher  principle ,  operates  this.  It  was  shewn  in  Part  III.,  that 
the  spiritual  principle  descends  by  influx  from  its  sun  to  the  ulti 
mates  of  nature  by  three  degrees,  and  that  these  degrees  are 
called  celestial,  spiritual,  and  natural ;  and  that  in  man  by 
creation,  and  thence  bv  birth,  there  are  these  three  decrees, 
and  that  they  are  opened  according  to  his  life ;  and  that  if  the 
celestial  or  highest  and  inmost  degree  is  opened,  man  becomes 
celestial ;  if  the  spiritual  or  middle  degree  is  opened,  he  be¬ 
comes  spiritual,  and  if  only  the  natural  or  lowest  and  outmost, 
he  becomes  natural ;  and  that  if  he  only  becomes  natural,  he 

j  «y  7 

loves  only  the  things  of  the  body  aim  of  the  world,  and  that  as 
far  as  he  loves  them,  so  far  he  does  not  love  celestial  and  spi¬ 
ritual  things,  and  does  not  look  to  God  ;  and  that  so  far  he 
becomes  evil.  Hence  it  is  plain,  that  the  spiritual  ultimate,  or 
spiritual  natural,  may  be  separated  from  its  higher  principles, 
and  that  it  is  separated  in  those  of  whom  hell  consists  :  the  spi¬ 
ritual  ultimate  cannot  be  separated  from  its  higher  principles  of 
127 


345,  346 


ANGELIC  WISDOM  CONCERNING 


itself,  either  in  beasts  or  in  earths,  so  as  to  look  downward  tc 
hell,  but  only  in  men.  Hence  it  follows,  that  the  spiritual  ulti¬ 
mate,  separated  from  its  higher  principle,  as  it  is  in  those  who 
are  in  hell,  operates  on  earth  those  evil  uses  mentioned  above. 
That  noxious  things  on  earth  derive  their  origin  from  man,  and 
so  from  hell,  may  be  proved  by  the  state  of  the  land  of  Canaan, 
as  described  in  the  Word  ;  for  when  the  children  of  Israel  lived 
according  to  the  commandments,  the  earth  gave  forth  her  in¬ 
crease,  and  in  like  manner  the  flocks  and  herds :  and  that  when 
they  lived  contrary  to  the  commandments,  the  earth  was  barren, 
and,  as  it  is  said,  accursed ;  instead  of  harvest  it  produced 
thorns  and  briars,  the  flocks  and  herds  miscarried,  and  wild 
beasts  broke  in.  The  same  may  be  deduced  from  the  locusts, 
frogs,  and  lice,  in  Egypt. 

346.  VI.  That  there  are  tiro  forms  on  which  operation  takes 
place  by  influx ,  the  vegetable  and  the  animal  form.  That  there 
are  only  two  universal  forms  produced  from  the  earth,  is  known 
from  the  two  kingdoms  of  nature,  the  animal  and  the  vegetable  ; 
and  that  all  things  of  one  kingdom  have  many  things  in  com¬ 
mon  ;  as,  in  respect  to  the  animal  kingdom,  that  its  subjects 
have  organs  of  sense  and  organs  of  motion,  and  members  and 
viscera,  which  are  actuated  by  their  brains,  hearts  and  lungs  ; 
and  in  respect  to  the  vegetable  kingdom,  that  its  subjects  shoot 
forth  roots  into  the  earth,  and  produce  stems,  branches,  leaves, 
flowers,  fruits,  seeds.  Both  the  animal  and  vegetable  kingdoms, 
as  to  productions  into  their  forms,  derive  their  origin  from  spi¬ 
ritual  influx  and  operation  from  the  sun  of  heaven,  where  the 
Lord  is,  and  not  from  the  influx  and  operation  of  nature  from 
her  sun,  except  their  fixation,  as  was  said  above.  All  animals, 
great  and  small,  derive  their  origin  from  the  spiritual  principle 
in  the  ultimate  or  natural  degree ;  man  alone  from  all  three 
degrees,  celestial,  spiritual,  and  natural.  Since  each  degree 
of  altitude,  or  discrete  degree,  decreases  from  perfection  to  im¬ 
perfection,  as  light  to  shade,  by  continuity,  so  also  do  animals  ; 
there  are  therefore  perfect,  less  perfect,  and  imperfect  animals. 
The  perfect  animals  are  elephants,  camels,  horses,  mules,  oxen, 
sheep,  goats,  and  others  which  are  of  the  herd  or  of  the  flock  ; 
the  less  perfect  are  birds  ;  and  the  imperfect  are  fish  and  shell¬ 
fish,  which,  being  the  lowest  of  that  degree,  are  as  it  were  in 
shade,  while  the  others  are  in  light.  Still,  as  they  live  only 
from  the  ultimate  spiritual  or  natural  degree,  they  cannot  look 
otherwise  than  to  the  earth  and  to  sustenance  there,  and  to  their 
companions  for  the  sake  of  propagation ;  the  soul  of  them  all  is 
natural  affection  and  appetite.  It  is  the  same  with  the  subjects 
of  the  vegetable  kingdom,  which  also  are  perfect,  less  perfect 
and  imperfect :  the  perfect  are  fruit  trees,  the  less  perfect  are 
vines  and  shrubs,  and  the  imperfect  are  grasses  :  but  vegetables, 
by  virtue  of  their  originating  spiritual  principle,  are  uses ;  and 
128 


THE  DIVINE  LOVE. 


346—349 


animals,  by  virtue  of  theirs,  are  affections  and  appetites,  as 
was  said  before. 

347.  VII.  That  loth  forms ,  as  long  as  they  exist ,  receive 
the  means  of  propagation.  That  in  all  products  of  the  earth, 
which,  as  was  said,  belong  either  to  the  vegetable  or  animal 
kingdom,  there  is  an  image  of  creation,  and  an  image  of  man, 
and  also  an  image  of  infinite  and  eternal,  was  shewn  above, 
n.  313  to  318,  and  that  the  image  of  infinite  and  eternal  is 
manifest  in  this,  that  they  may  be  propagated  to  infinity  and 
eternity  :  hence  they  all  receive  the  means  of  propagation,— -the 
subjects  of  the  animal  kingdom  by  seed  in  the  egg,  or  in  the 
womb,  or  by  spawning,  and  the  subjects  of  the  vegetable  king¬ 
dom  by  seed  in  the  earth.  Hence  it  may  appear,  that  although 
imperfect  and  noxious  animals  and  vegetables  originate  by  im¬ 
mediate  influx  from  hell,  still  they  are  mediately  propagated 
afterwards  by  seeds,  eggs,  or  gratis ;  the  one  position  does  not 
disprove  the  other. 

348.  That  all  uses,  both  good  and  evil,  are  from  a  spiritual 
origin,  thus  from  the  sun  where  the  Lord  is,  may  be  illustrated 
by  this  experience.  I  heard  that  certain  goods  and  truths  were 
sent  down  through  the  heavens  from  the  Lord  to  the  hells,  and 
that  the  same  being  received  were  by  degrees  changed  in  their 
descent  into  the  evils  and  falses  opposite  to  the  goods  and  truths 
that  were  sent  down:  the  reason  of  this  was,  that  recipient 
subjects  turn  all  things  that  flow  into  them  into  what  accords 
with  their  own  forms,  as  objects  whose  substances  are  interiorly 
in  such  a  form  as  to  suffocate  and  extinguish  the  light,  turn  the 
sun’s  white  light  into  blackness  and  foul  colors  ;  and  as  stag¬ 
nant  waters,  dung,  and  dead  carcases,  turn  the  heat  of  the  sun 
into  offensive  smells.  Hence  it  may  appear,  that  even  evil  uses 
are  from  the  spiritual  sun,  but  that  good  uses  are  converted  into 
evil  uses  in  hell.  And  hence  it  is  evident  that  the  Lord  does 
not  and  never  did  create  any  but  good  uses,  but  that  hell  pro¬ 
duces  evil  uses. 

349.  That  the  visible  things  in  the  created  universe 

TESTIFY,  THAT  NATURE  HAS  PRODUCED  NOTHING  AND  DOES  PRO¬ 
DUCE  NOTHING,  BUT  THAT  THE  HlVINE  HAS  PRODUCED  AND 
DOES  PRODUCE  ALL  THINGS  FROM  HIMSELF  AND  THROUGH  THE 

spiritual  world.  Most  people,  in  the  world,  speak  from  ap¬ 
pearance,  and  say,  that  the  sun  by  heat  and  light  produces  what 
is  seen  in  plains,  fields,  gardens,  and  woods ;  also  that  the  sun 
by  his  heat  brings  forth  worms  from  eggs,  and  causes  the  beasts 
of  the  earth  and  the  fowls  of  heaven  to  be  prolific  ;  yea,  that  it 
even  vivifies  man.  Those  who  speak  thus  only  from  appearance > 
may  do  so  without  ascribing  these  things  to  nature,  for  they  do 
not  think  on  the  subject;  just  like  those  who  speak  of  the  sun 
as  rising  and  setting,  and  causing  days  and  years,  and  being 
now  in  this  or  that  degi  ''e  of  altitude ;  such  persons  speak  from 
129 


349—351 


ANGELIC  WISDOM  CONCERNING 


appearance  and  may  do  so,  and  yet  not  attribute  sucii  tilings 
to  the  sun,  for  they  do  not  think  of  the  sun’s  station  and  the 
earth’s  revolution.  But  those  who  confirm  themselves  in  think¬ 
ing,  that  the  sun  by  heat  and  light  produces  those  things  that 
appear  on  earth,  at  length  ascribe  all  things  to  nature,  even  the 
creation  of  the  universe,  and  become  naturalists,  and  at  last 
atheists :  these  indeed  can  say  afterwards,  that  God  created 
nature,  and  endued  her  with  the  power  of  producing  such 
things ;  this  they  say  from  fear  of  losing  reputation ;  but  still 
by  God  the  Creator  they  mean  nature,  some,  her  inmost,  and 
in  this  case  they  make  light  of  the  divine  things  taught  by  the 
church. 

350.  Some  indeed  are  to  be  excused  for  ascribing  certain 
visible  things  to  nature,  for  two  reasons :  firstly ,  because  they 
knew  nothing  of  the  sun  of  heaven,  where  the  Lord  is,  or  of 
influx  thence  ;  and  nothing  of  the  spiritual  world  and  its  state, 
or  of  its  presence  with  man ;  and  lienee  could  not  think  other¬ 
wise  than  that  spiritual  was  a  purer  natural ;  and  thus  that  the 
angels  were  either  in  the  ether  or  in  the  stars ;  and  respecting 
the  devil,  that  he  was  either  man’s  evil,  or,  if  he  actually  ex¬ 
isted,  was  either  in  the  air  or  the  deep  :  also  that  the  souls  of 
men  after  death  were  either  in  the  middle  of  the  earth,  or  in 
some  abstract  place  or  space  till  the  day  of  judgment ;  and 
other  such  like  things,  which  phantasy  has  suggested  from  ig¬ 
norance  of  the  spiritual  world  and  its  sun  :  secondly ,  because 
they  could  not  know  how  the  Divine  could  produce  all  things 
that  appear  on  earth,  where  there  are  both  good  and  evil 
things  ;  fearing  to  confirm  themselves  in  this  lest  they  should 
also  ascribe  evil  things  to  God,  and  conceive  a  material  idea  of 
God,  and  make  God  and  nature  one,  and  confound  them. 
These  are  the  two  reasons  why  those  who  have  believed  that 
nature  produces  visible  things  by  an  inherent  power  from  crea¬ 
tion  are  to  be  excused ;  yet  still  those  wTho  have  made  them¬ 
selves  atheists  by  confirmations  in  favor  of  nature,  are  not  to 
be  excused,  because  they  might  have  confirmed  themselves  in 
favor  of  the  Divine  :  ignorance  excuses  indeed,  but  does  not 
take  away  the  confirmed  false,  which  false  coheres  with  evil, 
consequently  wfith  hell :  wherefore  those  persons,  who  have  so 
far  confirmed  themselves  in  favor  of  nature,  as  to  separate  the 
Divine  from  it,  consider  nothing  as  sin,  because  all  sin  is 
■against  the  Divine,  which  they  have  separated  and  rejected ; 
and  those  wTho  in  spirit  consider  nothing  as  sin,  after  death, 
when  they  become  spirits,  are  allied  to  hell,  and  rush  into 
wickedness,  according  to  the  lusts  to  which  they  have  yielded 
themselves. 

351.  Those  who  believe  the  divine  operation  in  all  things  in 
nature,  may  confirm  themselves  in  favor  of  the  Divine  by  much 
that  they  see  there.  Those  who  so  confirm  themselves,  attend 

130 


THE  DIVINE  LOVE. 


31)1,  352 


to  the  wonders  that  are  seen  in  the  production  of  vegetables 
and  animals.  In  the  production  of  vegetables :  that  from  a  little 
seed  east  into  the  earth  proceeds  a  root,  and  from  the  root  a 
stem,  and  successively  branches,  leaves,  flowers,  fruits,  ending 
in  new  seeds  ;  just  as  though  the  seed  knew  the  order  of  suc¬ 
cession,  or  process  whereby  it  was  to  renew  itself.  What  rational 
man  can  think,  that  the  sun,  which  is  pure  fire,  knows  this, 
or  that  he  can  endue  his  heat  and  light  with  power  to  effect 
such  things,  or  can  form  the  wonders  in  them,  and  intend  use  ? 
Ko  man  of  elevated  rationality,  who  sees  and  weighs  these 
things,  can  think  otherwise  than  that  they  are  from  Him  who 
has  infinite  wisdom,  thus  from  God.  Those  who  acknowledge 
die  Divine,  see  and  think  this,  but  those  who  do  not,  neither 
see  nor  think  it,  because  they  will  not ;  thus  they  let  down 
their  rationality  into  sensuality,  which  deriyes  all  its  ideas  from 
the  light  of  the  bodily  senses,  and  confirms  their  fallacies,  sug- 
gesting,  Do  not  you  see  the  sun  by  his  heat  and  light  producing 
these  things  ?  What  is  that  which  you  do  not  see  ?  Is  it  any 
thing?  Those  who  confirm  themselyes  in  favor  of  the  Divine, 
attend  to  the  wonderful  things  that  are  seen  in  the  production 
of  animals :  to  mention  here  only  with  respect  to  eggs,  that  in 
them  lies  a  chicken  in  its  seed  or  initiament,  with  every  requi¬ 
site  until  it  leaves  the  shell,  and  with  all  its  progression  after¬ 
wards,  until  it  becomes  a  fowl  or  bird  of  the  same  form  as  its 
parent :  and  if  he  attends  to  its  form,  it  is  such  as  must  astonish 
him,  if  he  thinks  deeply,  seeing  that  in  both  the  smallest  and 
largest  of  such  animals,  in  both  the  invisible  and  the  visible, 
there  are  the  organs  of  the  senses, — of  sight,  smell,  taste,  feel¬ 
ing, — organs  of  motion,  or  muscles,  for  they  fly  and  walk ;  and 
viscera,  surrounding  the  heart  and  lungs,  that  are  set  in  action 
bv  the  brains.  That  mean  insects  also  have  such  things  is 
known  from  their  anatomy  as  described  by  writers,  especially 
by  Swammerdam,  in  the  Biulia  Hatuile.  Those  who  ascribe 
all  things  to  nature,  do  indeed  see  these  things,  but  they  only 
think  that  they  exist,  and  say  that  nature  produces  them,  and 
this  they  sav  because  they  have  averted  the  mind  from  thinking 
of  the  Divine  ;  and  those  who  have  done  this,  when  they  see  the 
wonders  of  nature,  cannot  think  rationally,  much  less  spiritually, 
but  think  sensually  and  materially,  and  then  think  in  nature 
from  nature,  and  not  above  her,  just  as  these  do  who  are  in 
hell,  differing  from  beasts  only  in  having  rationality,  that  is, 
in  being  able  to  understand,  and  so  to  think  otherwise,  if 
they  will. 

t 


352.  Those  who  have  averted  themselves  from  thinking  of 
the  Divine  when  they  see  the  wonders  of  nature,  and  thereby 
are  become  sensual,  do  not  recollect  that  the  sight  of  the  eye  i“a 
so  gross,  as  to  see  several  little  insects  as  one  obscure  thing, 
and  that  nevertheless  every  one  of  these  is  organized  to  feel  ana 
131 


352 — 354: 


ANGELIC  WISDOM  CONCERNING 


move,  and  tlius  endowed  with  fibres  and  vessels,  with  little 
hearts,  pulmonary  pipes,  viscera,  and  brains,  and  that  these 
are  woven  of  the  purest  things  in  nature,  and  that  their  tissues 
correspond  to  something  of  life,  by  which  their  minutest  part/? 
are  distinctly  actuated.  Since  the  sight  of  the  eye  is  so  gross, 
that  many  such,  with  innumerable  things  in  each,  appear  as 
one  little  obscure  thing,  and  yet  those  who  are  sensual  think 
and  judge  from  such  sight,  it  is  evident  how  gross  their  minds 
have  become,  and  in  what  darkness  they  are  concerning  spi¬ 
ritual  things. 

353.  Every  one  may  confirm  himself  in  favor  of  the  Divine, 
if  he  will,  from  things  visible  in  nature,  and  he  that  thinks  of 
God  from  life,  does  also  so  confirm  himself;  as  while  he  sees 
the  fowls  of  heaven, — that  each  species  of  them  knows  its  food 
and  where  it  is,  knows  its  companions  by  sound  and  sight,  and 
among  others,  which  are  its  friends,  and  which  its  enemies  ; 
that  they  join  in  connubial  connection,  know  how  to  copulate, 
build  nests  with  art,  lay  eggs  there,  sit  upon  them,  know  the 
time  of  incubation,  on  the  completion  of  which  they  hatch 
their  young,  love  them  most  tenderly,  cherish  them  under  their 
wings,  provide  food  for  them  and  feed  them,  until  they  can  pro¬ 
vide  for  themselves  and  do  the  like,  and  procreate  a  family  to 
perpetuate  their  kind.  Every  one  who  will  think  of  the  divine 
influx  through  the  spiritual  world  into  the  natural,  may  see  it 
in  these  things ;  for  he  may  say  in  his  heart,  if  he  will,  such 
knowledge  cannot  flow  into  them  from  the  sun  by  his  rays  of 
light,  for  the  sun,  from  which  nature  derives  its  origin  and 
•essence,  is  pure  fire,  and  therefore  its  rays  of  light  are  abso¬ 
lutely  dead ;  and  thus  he  may  conclude  that  such  things  are 
Irom  an  influx  of  divine  wisdom  into  the  ultimates  of  nature. 

35E  Every  one  may  confirm  himself  in  favor  of  the  Divine 
from  things  visible  in  nature,  when  he  sees  worms,  which,  from 
the  delight  of  a  certain  desire,  affect  and  aspire  to  a  change  of 
their  earthly  state  into  a  kind  of  heavenly  one,  and  for  that 

•  purpose  creep  into  particular  places,  and  lay  themselves  as  in 
the  womb,  to  be  born  again,  and  there  become  chrysalises, 
aurelise,  caterpillars,  nymphs,  and  butterflies  ;  having  undergone 
this  metamorphosis,  and  been  clothed  with  beautiful  wings  ac¬ 
cording  to  their  kind,  they  fly  into  the  air  as  their  heaven,  and 
there  sport  with  delight,  celebrate  connubial  rites,  lay  eggs,  and 
■  pro- vide  themselves  a  posterity:  and  meanwhile  nourish  them¬ 
selves  with  sweet  and  pleasant  food  from  flowers.  Who  that 
confirms  himself  in  favor  of  the  Divine  from  things  visible  in 

mature,  does  not  see  some  image  of  the  earthly  state  of  man  in 
these  creatures  as  worms,  and  of  his  heavenly  state  in  them  as 
butterflies?  But  those  who  confirm  themselves  in  favor  ot 
nature,  see  them  indeed,  but,  having  rejected  from  the  mind  the 

*  heavenly  state  of  man,  they  call  them  mere  instincts  of  nature. 

132 


THE  DIVINE  LOVE. 


355,  356 


355.  Everv  one  mav  confirm  himself  in  favor  of  the  Divine 

t/ 

from  things  visible  in  nature,  while  he  attends  to  the  things 
that  are  known  of  bees ;  as  that  they  have  the  skill  to  collect 
wax  and  suck  honey  from  herbs  and  flowers,  and  to  build  cells 
like  small  houses,  and  arrange  them  in  the  form  of  a  city,  with 
streets,  bv  which  tliev  may  come  in  and  g o  out ;  that  they 
smell  from  afar  the  flowers  and  herbs,  from  which  they  collect 
wax  for  their  houses  and  honey  for  their  food,  and  that,  laden 
with  them,  they  fly  back  in  the  right  direction  to  the  hive. 
Thus  they  provide  themselves  with  food  and  dwelling  tor  the 
winter,  as  if  they  foresaw  and  knew  it.  They  also  set  over 
themselves  a  mistress  or  queen,  from  whom  a  new  generation 
may  be  propagated ;  and  build  her  a  palace  over  them,  with 
guards  about  it ;  and  she,  when  the  time  of  bringing  forth  is  at 
hand,  goes,  attended  bv  her  guards,  from  cell  to  cell  and  lavs 
her  eggs,  which  her  followers  smear  over  lest  they  should  be 
hurt  by  the  air ;  thence  they  have  a  new  offspring.  Afterwards 
when  this  offspring  is  of  mature  age,  and  can  do  the  like,  they 
are  expelled  from  home  ;  and  the  swarm  thus  expelled  first  col¬ 
lects,  and  then  in  a  body,  to  prevent  dispersion,  flies-  forth  to 
seek  a  home.  About  autumn  also  the  useless  drones  are  led  out 
and  deprived  of  their  wings,  lest  they  should  return,  and  con¬ 
sume  food  for  which  they  have  not  labored  :  besides  many  other 
particulars.  Whence  it  may  appear,  that  on  account  of  their 
use  to  the  human  race,  they  have,  by  influx  from  the  spiritual 
world,  a  form  of  government,  such  as  men  have  on  earth,  yea, 
such  as  the  angels  have  in  heaven.  AY  hat  man  of  sound  mind 
does  not  see  that  such  instincts  in  these  animals  are  not  from 
the  natural  world?  What  has  the  sun,  from  which  nature  is 
derived,  in  common  with  a  government  imitative  of,  and  analo¬ 
gous  to,  that  of  heaven?  From  these,  and  other  similar  things 
in  the  brute  creation,  the  confessor  and  worshipper  of  nature 
confirms  himself  for  nature,  whilst  the  confessor  and  worshipper 
of  God  confirms  himself  for  the  Divine  :  the  spiritual  man  sees 
spiritual  things  in  them,  and  the  natural  man  sees  natural  things 
in  them.  As  to  myself,  such  things  were  proofs  to  me  of  an 
influx  from  spiritual  into  natural,  that  is,  from  the  spiritual 
world  into  the  natural  world  ;  consequently  from  the  divine 
wisdom  of  the  Lord.  Consider  only,  can  you  think  analytically 
of  any  form  of  government,  any  civil  law,  moral  virtue,  or  spi 
ritual  truth,  unless  the  Divine  flow  in  with  His  wisdom  through 
the  spiritual  world  ?  As  for  me,  I  never  could,  nor  can  I  now  ; 
for  I  have  perceptibly  and  sensibly  remarked  that  influx  now 
for  nineteen  years  continually ;  wherefore  I  say  this  from 
experience. 

356.  Can  any  thing  natural  have  use  for  an  end,  and  dis¬ 
pose  uses  into  orders  and  forms  ?  Hone  but  a  wise  (being)  can 
do  this  ;  and  none  but  God,  who  has  infinite  wisdom,  can  so 

133  j 


ANGELIC  WISDOM  CONCERNING 


order  and  form  the  universe.  Who,  or  what  else,  can  foresee 
and  provide  all  things  that  are  for  men’s  food  and  clothing, — 
food  from  fruits  of  the  earth  and  animals,  and  clothing  from 
the  same?  It  is  one  among  many  wonders,  that  a  mean  crea* 
ture  like  the  silk-worm  should  clothe  with  silk  and  magnificently 
adorn  both  men  and  women,  from  kings  and  queens  to  men- 
servants  and  maid-servants  ;  and  that  poor  worms  like  bees 
should  supply  wax  for  lights,  whereby  churches  and  palaces  are 
illuminated.  These,  and  many  other  things,  are  evident  proofs 
that  the  Lord  produces  all  things  that  exist  in  nature  from  Him¬ 
self,  through  the  spiritual  world. 

35T.  Add  to  this,  that  in  the  spiritual  world  I  have  seen 
those  who  have  confirmed  themselves  in  favor  of  nature  from 
things  visible  in  the  world,  until  they  became  atheists;  and 
that,  in  spiritual  light,  their  understandings  appeared  open  be¬ 
low,  but  closed  above,  because  in  thought  they  looked  down¬ 
ward  to  the  earth,  and  not  upward  to  heaven  ;  above  the  sensual 
principle,  which  is  the  lowest  of  the  understanding,  there  ap¬ 
peared  as  it  were  a  veil,  in  some  flashing  with  infernal  fire,  in 
some  black  like  soot,  in  some  livid  like  a  dead  body.  Let  every 
one  then  take  heed  how  he  confirms  himself  for  nature  :  let 
him  confirm  himself  for  the  Divine  ;  there  is  no  want  of  mate¬ 
rials  for  so  doing. 


PART  Y. 


358.  That  two  receptacles  and  habitations  for  Him* 

SELF,  CALLED  THE  YVILL  AND  UNDERSTANDING,  HAVE  BEEN 
CREATED  AND  FORMED  BY  THE  LORD  IN  MAN  *,  THE  WILL  FOR 
HlS  DIVINE  LOVE,  AND  THE  UNDERSTANDING  FOR  HlS  DIVINE 

wisdom.  We  have  already  treated  of  the  divine  love  and  divine 
wisdom  of  God  the  Creator,  who  is  the  Lord  from  eternity,  and 
of  the  creation  of  the  universe  ;  Yve  shall  now  speak  of  the 
creation  of  man.  We  read  that  man  was  created  in  the  image 
of  God  according  to  His  likeness  (Genesis  i.  26) :  the  image  of 
God  there  means  the  divine  wisdom,  and  the  likeness  of  God 
the  divine  love ;  wisdom  being  no  other  than  the  image  of  love, 
for  love  makes  itself  to  be  seen  and  known  in  wisdom  ;  conse¬ 
quently  wisdom  is  its  image.  Love  is  the  esse  of  life,  and  wis¬ 
dom  is  the  existere  of  life  therefrom.  The  likeness  and  image 
of  God  appear  plainly  in  the  angels:  love  shines  forth  from 
within  in  their  faces,  and  wisdom  in  their  beauty ;  and  beauty 
is  the  form  of  their  love  :  this  I  have  seen  and  knoYv. 

359.  A  man  cannot  be  an  image  of  God  according  to  Hig 

O  V-/ 

likeness,  unless  God  be  in  him,  and  be  his  life  from  his  inmost 
134 


THE  DIVINE  LOYE. 


359—301 


part.  That  God  is  in  man,  and  is  liis  life  from  Lis  inmost  part, 
follows  from  what  was  shown  above,  n.  4  to  6,  that  God  alone 
is  life,  and  that  men  and  angels  are  recipients  of  life  from  Ilim. 
It  is  also  known  from  the  Word,  that  God  is  in  man,  and 
makes  His  abode  with  him  ;  and  hence  it  is  usual  for  preachers 
to  exhort  their  hearers  to  prepare  themselves  to  receive  God, 
that  He  may  enter  into  them,  and  be  in  their  hearts,  and  that 
they  may  be  His  dwelling-place ;  the  devout  also  express  them¬ 
selves  in  prayer  in  the  same  way,  and  some  more  openly  so  of 
the  Holy  Spirit,  which  they  believe  to  be  in  them  when  they 
are  in  holy  zeal,  and  think,  speak,  and  preach  from  it.  That 
the  Holy  Spirit  is  the  Lord,  and  not  any  God  who  is  a  separate 
person,  is  shown  in  The  Doctrine  of  the  Hew  Jekusalem 
concerning  the  Lord,  n.  51,  52,  53;  for  the  Lord  says,  “In 
that  day  ye  shall  know,  that  ye  are  in  me,  and  I  in  you,1’  John 
xiv.  20  ;  so  also  in  chap.  xv.  4 ;  chap.  xvii.  23. 

360.  How  as  the  Lord  is  divine  love  and  divine  wisdom, 
and  these  two  are  essentially  Himself,  in  order  that  He  may 
dwell  in  man  and  give  life  to  man,  it  is  necessary  that  He 
should  have  created  and  formed  in  man  receptacles  and  habita¬ 
tions  for  Llimself.  one  for  love  and  another  for  wisdom.  The 

✓ 

will  and  understanding  are  such  receptacles  and  habitations ; 
the  will  of  love,  and  the  understanding  of  wisdom.  That  these 
two  are  the  Lord’s  in  man,  and  that  all  a  man’s  life  comes 
thence,  will  be  seen  in  what  follows. 

361.  That  every  man  has  these  two,  will  and  understanding, 
and  that  they  are  distinct  from  each  other,  like  love  and  wisdom, 
is  known  and  not  known  in  the  world ;  it  is  known  from  com¬ 
mon  perception,  and  it  is  not  known  from  thought,  and  still  less 
from  the  latter  in  description.  Who  does  not  know  from  com¬ 
mon  perception,  that  the  will  and  understanding  are  two  dis¬ 
tinct  things  in  man  ?  every  one  perceives  this  when  he  hears  it, 
and  moreover  can  say  to  others,  “  This  person’s  will  is  good, 
but  not  his  understanding ;  and  that  person’s  understanding  is 
good,  but  not  his  will :  I  love  him  that  has  a  good  understand¬ 
ing  and  a  good  will,  but  not  him  that  has  a  good  understanding 
and  a  bad  will.”  But  when  the  same  person  thinks  of  the  will 
and  understanding,  he  does  not  make  them  two  and  distinguish 
them,  but  confounds  them,  because  his  thought  communicates 
with  the  sight  of  his  body  :  he  comprehends  still  less  that  the 
will  and  understanding  are  two  distinct  things  when  he  writes, 
because  then  his  thought  communicates  with  the  sensual  prin¬ 
ciple,  which  is  his  proprium.  Hence  some  can  think  well,  and 
speak  well,  but  cannot  write  well ;  this  is  common  with  the 
female  sex.  It  is  the  same  with  many  other  things.  Who  does 
not  know,  from  common  perception,  that  a  man  that  leads  a 
good  life  is  saved,  and  that  a  man  that  leads  a  wicked  one  is 
condemned  ?  also,  that  a  man  that  leads  a  good  life  enters  the 

135 


361 — 363 


ANGELIC  WISDOM  CONCERNING 


society  of  angels,  and  there  sees,  hears,  and  speaks  like  a  mail  ? 
also,  that  he  that  does  what  is  just  from  justice,  and  what  is 
upright  from  uprightness,  has  conscience  ?  But  if  he  departs 
from  common  perception,  and  submits  these  things  to  thought, 
then  he  does  not  know  what  conscience  is  ;  or  that  the  soul 
can  see,  hear,  and  speak,  like  a  man  ;  or  that  good  of  life  is 
any  other  than  giving  to  the  poor ;  and  if  from  thought  you 
write  these  things,  you  confirm  them  by  appearances  and  falla¬ 
cies,  and  bv  words  of  sound  and  no  sense.  Hence  manv  of  the 
learned  who  have  thought  much,  and  especially  who  have  written 
much,  have  weakened  and  obscured  their  common  perception, 
yea,  have  destroyed  it :  and  hence  the  simple  see  more  clearly 
what  is  good  and  true  than  those  who  think  themselves  wiser. 
This  common  perception  comes  by  influx  from  heaven,  and  falls 
into  thought  and  sight ;  but  thought  separate  from  common 
perception  falls  into  imagination  from  sight  and  from  proprium. 
That  this  is  the  case  you  may  know  by  experience.  Tell  any 
one  who  is  in  common  perception  some  truth,  and  he  will  see 
it ;  tell  him  that  we  are,  live,  and  move,  from  God  and  in  God, 
and  he  will  see  it ;  tell  him  that  God  dwells  in  love  and  wisdom 
in  man,  and  he  will  see  it ;  tell  him  moreover  that  the  will  is 
the  receptacle  of  love,  and  the  understanding  of  wisdom,  and 
explain  it  a  little,  and  he  will  see  it ;  tell  him  that  God  is  love 
itself  and  wisdom  itself,  and  he  will  see  it ;  ask  him  what  con¬ 
science  is,  and  he  will  tell  you.  But  say  the  same  things  to 
one  of  the  learned,  who  has  not  thought  from  common  percep¬ 
tion,  but  from  principles  or  from  icfeas  taken  from  the  world  by 
sight,  and  he  will  not  see  them.  Consider  afterwards  which  is 
the  wiser. 

362.  That  the  will  and  understanding,  which  are 

THE  RECEPTACLES  OF  LOVE  AND  WISDOM,  ARE  IN  THE  BRAINS, 
IN  THE  WHOLE  AND  IN  EVERY  PART  THEREOF,  AND  THENCE  IN 
THE  BODY,  IN  THE  WHOLE  AND  IN  EVERY  PART  THEREOF.  We 

shall  prove  these  things  in  the  following  order.  I.  That  love 
and  wisdom,  and  hence  the  will  and  understanding,  constitute 
man’s  very  life.  II.  That  man’s  life  is  in  its  principles  in  the 
brains,  and  in  its  principiates  in  the  body.  III.  That  as  the 
life  is  in  its  principles,  such  is  it  in  the  whole  and  in  every  part. 
IV.  That  the  life,  by  these  principles,  is  from  every  part  in  the 
whole,  and  from  the  whole  in  every  part.  V.  That  such  as  the 
love  is,  such  is  the  wisdom,  and  hence  such  is  the  man. 

363.  I.  That  love  and  wisdom,  and  hence  the  will  and  under¬ 
standing,  constitute  man’s  very  life.  Scarcely  any  one  knows 
what  life  is  :  when  a  man  thinks  of  it,  it  appears  as  something 
volatile,  whereof  he  has  no  idea  :  this  appears  so  because  it  is 
unknown  that  God  alone  is  life,  and  that  His  life  is  divine  love 
and  divine  wisdom.  Hence  it  is  evident  that  life  in  man  is  no 
other,  and  that  in  the  degree  in  which  he  receives  it,  life  is  in 

136 


THE  DITINE  LOVE. 


363 — 365 


him.  It  is  well  known  that  heat  and  light  proceed  from  the 
sun,  and  that  all  things  in  the  universe  are  recipients,  and  that 
in  the  degree  in  which  they  receive  thev  grow  warm  and  shine : 
so  also  from  the  sun  where  the  Lord  is,  from  which  the  pro¬ 
ceeding  heat  is  love  and  the  proceeding  light  is  wisdom,  as 
shown  in  Part  II.  From  these  two,  then,  that  proceed  from 
the  Lord  as  a  sun,  life  is.  That  love  and  wisdom  from  the  Lord 
is  life,  may  also  appear  from  this,  that  a  man  grows  torpid  as 
love  recedes  from  him,  and  grows  stupid  as  wisdom  recedes 
from  him,  and  that,  if  they  were  to  recede  entirely,  he  would 
be  annihilated.  There  are  several  predicates  of  love  that  have 
obtained  distinct  names  as  being  derivations,  as  affections,  de 
sires,  appetites,  and  their  pleasures  and  delights  :  and  there  are 
also  several  predicates  of  wisdom,  as  perception,  reflection,  re¬ 
membrance,  thought,  attention  ;  and  several  of  love  and  wisdom 
conjointly,  as  consent,  conclusion,  determination  to  action,  and 
others ;  all  these  indeed  are  of  both,  but  they  are  named  from 


the  most  powerful  and  the  nearest.  From  these  two  principles, 
are  ultimately  derived  the  sensations,  sight,  hearing,  smell, 
taste,  and  feeling,  with  their  pleasures  and  delights.  The  ap¬ 
pearance  is  that  the  eye  sees ;  but  the  understanding  sees 
through  the  eye  ;  hence  seeing  is  predicated  of  the  understand¬ 
ing  ;  the  appearance  is  that  the  ear  hears ;  but  the  understand¬ 
ing  hears  through  the  ear  ;  hence  hearing  is  predicated  of  at¬ 
tention  and  hearkening,  two  acts  of  the  understanding ;  the 
appearance  is  that  the  nose  smells  and  the  tongue  tastes ;  but 
the  understanding  by  its  perception  smells,  and  tastes ;  and 
hence  smelling  and  tasting  are  predicated  of  perception :  and 
so  in  other  cases.  The  sources  of  all  these,  both  the  former 
and  the  latter,  are  love  and  wisdom  :  whence  it  may  appear  that 
these  two  constitute  the  life  of  men. 

361.  Every  one  sees  that  the  understanding  is  the  receptacle 
of  wisdom,  but  few  see  that  the  will  is  the  receptacle  of  love. 
This  is  because  the  will  does  nothing  of  itself,  but  acts  through 
the  understanding ;  and  because  the  love  of  the  will  in  passing 
into  the  wisdom  of  the  understanding,  first  enters  into  the  affec¬ 
tion,  and  passes  by  this  way,  and  affection  is  only  perceived  by  a 
certain  pleasure  in  thinking,  speaking,  and  acting,  which  is  not 
attended  to :  that  nevertheless  it  is  thence,  is  evident  from  the 
fact,  that  every  one  wills  what  he  loves,  and  does  not  will  what 
he  does  not  love. 

365.  II.  That  mail’s  life  in  its  principles  is  in  the  brains , 
and  in  its principiates  in  the  body.  Its  principles  are  its  primary 
[forms],  and  its  principiates  are  the  parts,  produced  and  formed 
therefrom ;  and  by  life  in  its  principles  is  meant  the  will  and 
understanding.  These  two  are  what  are  in  the  brains  in  their 
principles,  and  in  the  body  in  their  principiates.  That  the 
principles  or  primary  [forms]  of  life  are  in  the  brains,  is  mani* 


137 


ANGELIC  WISDOM  CONCERNING 


365,  366 

fest,  I.  From  sense  itself,  in  that  when  a  man  applies  his  mind 
and  thinks,  he  perceives  that  he  thinks  in  the  brain ;  he  in¬ 
draws  as  it  were  his  eye-sight,  and  keeps  his  forehead  on  the 
stretch,  and  perceives  an  inward  speculation,  chiefly  within  the 
forehead,  and  somewhat  above.  II.  From  the  formation  of 
man  in  the  womb,  the  brain  or  head  being  the  first,  and  for  a 
long  time  afterwards  larger  than  the  body.  III.  That  the  head 
is  above,  and  the  body  below :  and  it  is  according  to  order  for 
superiors  to  act  on  inferiors,  and  not  the  reverse.  IY.  That 
when  the  brain  is  hurt,  either  in  the  womb,  or  by  a  wound,  oi 
by  disease,  or  by  too  great  application,  thought  is  weakened,  anc 
sometimes  the  mind  wanders.  Y.  That  all  the  external  senses 
of  the  body,  sight,  hearing,  smell,  and  taste,  together  with  the 
general  sense  or  feeling,  also  speech,  are  in  the  anterior  part  of 
the  head,  called  the  face,  and  have  immediate  communication 
by  fibres  with  the  brain,  and  derive  therefrom  their  sensitive 
and  active  life.  YI.  Hence  the  affections  of  a  man’s  love  ap¬ 
pear  imaged  in  his  face,  and  the  thoughts  of  his  wisdom  appear  in 
a  certain  light  in  the  eyes.  YII.  Anatomy  shews  that  all  the 
fibres  from  the  brain  descend  into  the  body  through  the  neck, 
and  that  none  ascend  from  the  body  through  the  neck  into  the 
brain ;  and  where  the  fibres  are  in  their  principles  and  primary 
[forms],  there  life  is  in  its  principles  and  primary  [forms]. 
Can  any  one  deny  that  the  origin  of  life  is  in  the  same  place 
as  the  origin  of  fibres?  YIII.  Ask  any  man  of  common  sense, 
where  his  thought  is,  or  where  he  thinks  it  is,  and  he  will 
answer.  In  his  head ;  but  afterwards  take  any  one  who  has 
assigned  a  seat  to  the  soul,  either  in  some  particular  gland,  or 
in  the  heart,  or  elsewhere,  and  ask  him  where  affection  and 
thought  are  in  their  primary  [forms],  if  they  are  not  in  the 
brain ;  and  he  will  answer,  Ho ;  or,  That  he  does  not  know : 
the  reason  of  this  want  of  knowledge  may  be  seen  above, 
n.  361. 

366.  III.  That  as  the  life  is  in  its  principles ,  such  is  it  in 
the  whole  and  in  every  part.  In  order  that  this  may  be  per¬ 
ceived,  we  shall  now  declare  wfiiere  those  principles  in  the  brains 
are,  and  how  they  are  derived.  Anatomy  shews  where  the  prin¬ 
ciples  in  the  brains  are  :  it  shewTs  that  there  are  two  brains,  and 
that  they  are  continued,  from  the  head  into  the  spine ;  and  that 
they  consist  of  two  substances,  a  cortical  and  a  medullary  sub¬ 
stance  ;  and  that  the  cortical  substance  consists  as  it  were  of 
innumerable  glands,  and  the  medullary  substance  as  it  were  of 
innumerable  fibres.  How  since  these  glands  are  the  heads  of 
the  fibril  he,  they  are  also  their  principles ;  the  fibres  begin  from 
them,  and  then  proceed,  and  successively  fasciculate  into  nerves, 
and  the  fasciculi  or  nerves  descend  to  the  organs  of  sense  in  the 
face,  and  to  the  organs  of  motion  in  the  body,  and  form  them : 
consult  any  anatomist,  and  you  will  be  convinced.  Tide  cortical 
138 


THE  DIVINE  LOVE. 


366 — 303 


or  glandular  substance  constitutes  the  surface  of  the  cerebium 
and  corpora  striata,  which  gives  origin  to  the  medulla  oblongata, 
and  constitutes  the  middle  of  the  cerebellum,  and  also  of  the 
spinal  marrow :  but  the  medullary  or  fibrillary  substance  through¬ 
out  begins  and  proceeds  from  thence,  and  forms  the  nerves  which 
form  all  things  of  the  body.  That  this  is  the  case,  we  have  ocu¬ 
lar  demonstration.  lie  that  kno’ws  these  things,  either  from 
anatomjq  or  from  confirmation  by  anatomists,  may  see  that  the 
principles  of  life  are  in  the  same  place  as  the  beginnings  of 
fibres,  and  that  fibres  cannot  proceed  from  themselves,  but  from 
those  principles.  These  manciples,  or  beginnings,  are  what  ap¬ 
pear  as  glands,  almost  innumerable  ;  the  multitude  of  them 
may  be  compared  to  the  multitude  of  stars  in  the  universe ;  and 
the  multitude  of  fibrillin  proceeding  from  them  to  the  multitude 
of  rays  proceeding  from  the  stars,  and  conveying  their  heat  and 
light  to  the  earth.  The  multitude  of  these  glands  may  also  be 
compared  to  the  multitude  of  angelic  societies  in  the  heavens, 
which  also  are  innumerable,  and  in  the  same  order  (as  was  told 
me)  as  the  glands  ;  and  the  multitude  of  fibrillse  proceeding  from 
these  glands,  to  spiritual  truths  and  goods,  that  in  like  manner 
flow  from  them  as  rays.  Hence  it  is  that  a  man  is  as  it  vrere 
a  universe,  and  a  heaven,  in  the  least  form  ;  as  was  said  and 
shovm  in  divers  places  above.  And  hence  it  may  appear,  that 
as  the  life  is  in  principles,  such  is  it  in  prineipiates  ;  or  as  it  is 
in  its  primary  [forms]  in  the  brains,  such  is  it  in  the  parts  aris¬ 
ing  from  them  in  the  body. 

367.  IV.  That  the  life ,  by  these  principles,  is  from  every  part 
in  the  whole ,  and  from  the  whole  in  every  part.  For  the  whole, 
which  is  the  brain  and  the  body  taken  together,  originally  con¬ 
sists  of  nothing  but  fibres  that  proceed  from  their  beginnings  in 
the  brains.  They  have  no  other  origin,  as  is  evident  from  what 
was  shown  above,  n.  266  ;  hence  the  whole  is  from  every  part. 
And  the  life  also,  by  these  principles,  is  in  every  part  from  the 
whole,  because  the  whole  supplies  every  part  with  its  task  and 
requirement,  and  so  causes  the  part  to  be  in  the  vdiole ;  in  a 
word,  the  whole  exists  from  the  parts,  and  the  parts  subsist 
from  the  wdiole.  That  there  is  such  a  reciprocal  communion, 
and  thereby  conjunction,  is  evident  from  many  things  in  the 
body  ;  for  there,  as  in  a  city,  commonwealth,  or  kingdom,  the 
community  exists  from  men,  who  are  its  parts,  and  the  parts  or 
men  subsist  from  the  community.  It  is  also  the  same  with 
every  thing  that  has  any  form ;  especially  in  man. 

368.  V.  That  such  as  the  love  is,  such  is  the  wisdom,  and 
hence  such  is  the  man.  Such  as  the  love  and  wisdom  are,  such 
are  the  will  and  understanding,  the  will  being  the  receptacle  of 
love,  and  the  understanding,  of  wisdom,  as  was  shown  above, 
which  two  make  the  man  and  his  quality.  Love  is  manifold ; 
so  much  so  that  its  varieties  are  indefinite  ;  as  may  appear  from 

139 


36S,  369 


ANGELIC  WISDOM  CONCERNING 


the  human  race  on  earth  and  in  the  heavens,  where  there  is  no 
man  or  angel  so  like  another,  as  to  he  without  distinction  from 
him.  Love  is  what  distinguishes,  for  every  man  is  his  own  love. 
It  is  supposed  that  wisdom  distinguishes,  hut  wisdom  is  from 
love,  being  its  form :  love  is  the  esse  of  life,  and  wisdom  is  the  - 
existere  of  life  from  that  esse.  In  the  world  the  understanding 
is  believed  to  make  the  man  ;  hut  this  is  because  the  under¬ 
standing  can  be  elevated  into  the  light  of  heaven,  as  was  shown 
above,  and  so  a  man  may  appear  wise ;  but  still  so  much  of  the 
understanding  as  transcends,  that  is,  as  is  not  of  the  love,  ap¬ 
pears  indeed  to  be  the  man’s,  and  hence  that  the  man  is  such, 
but  it  is  only  an  appearance.  So  much  of  the  understanding  as 
transcends,  belongs  indeed  to  the  love  of  knowing  and  being 
wise,  but  not  at  the  same  time  to  the  love  of  applying  to  life 
what  it  knows  and  is  wise  in ;  hence  this  in  the  world  either 
recedes  in  time,  or  abides  without  the  things  of  the  memory, 
in  the  extreme  boundaries,  as  a  thing  readv  to  fall  off:  and 
hence  alter  deatli  it  is  separated,  and  no  more  remains  than 
accords  with  the  proper  love  of  the  spirit.  Since  love  makes 
the  life  of  man,  and  so  the  man  himself,  hence  all  the  societies 
in  heaven,  and  all  the  angels  in  the  societies,  are  arranged  ac¬ 
cording  to  affections  of  love  ;  and  no  society,  and  no  angel  in  a 
society,  according  to  any  thing  of  understanding  separate  from 
his  love  :  so  also  in  the  hells  and  their  societies,  but  according 
to  loves  opposite  to  heavenly  ones.  Hence  it  may  appear,  that 
as  the  love  is,  such  is  the  wisdom,  and  consequently  such  the 
man. 

369.  It  is  acknowledged  indeed  that  a  man  is  such  as  his 
ruling  love,  but  only  such  as  to  mind  and  disposition,  not  as  to 
body,  thus  not  wholly  such.  But  from  much  experience  in  the 
spiritual  world  it  has  been  made  known  to  me,  that  a  man  from 
head  to  foot,  or  from  the  first  things  in  the  head  to  the  last  in 
the  body,  is  such  as  his  love.  All  in  that  world  are  forms  of 
their  own  love,  the  angels  forms  of  heavenly  love,  and  the  devils 
of  infernal  love  ;  the  latter  being  deformed  in  face  and  in  body, 
but  the  former  beautiful ;  and  when  their  love  is  assaulted,  their 
faces  change,  and  if  it  is  much  assaulted,  they  disappear  to¬ 
tally  :  this  is  peculiar  to  that  world,  and  happens  because  their 
bodies  are  at  one  with  their  minds.  Hence  it  is  evident  why  all 
things  of  the  body  are  prineipiates,  that  is,  are  compositions  of 
fibres  from  principles,  which  are  recej3tacles  of  love  and  wis¬ 
dom  ;  and  why  the  prineipiates  must  be  such  as  the  principles 
are ;  wherefore  whither  the  prineipiates  follow  the  principles 
tend ;  the  two  cannot  be  separated.  Hence  he  that  elevates  his 
mind  to  the  Lord,  is  wholly  elevated  to  the  Lord ;  and  he  that 
debases  his  mind  to  hell,  is  wholly  debased  to  it ;  so  that  the 
whole  man,  according  to  his  life’s  love,  goes  either  to  heaven  or 
to  bell.  It  is  a  tenet  of  angelic  wisdom,  that  the  mind  of  a 
UO 


THE  DIVINE  LOVE. 


369 — 372 


man  is  a  man  because  God  is  a  Man  ;  and  that  the  body  is  the 
external  of  tl.e  mind,  that  feels  and  acts  ;  and  that  thus  they 
are  one,  and  not  two. 

370.  It  is  to  be  observed,  that  the  forms  of  a  man's  mem¬ 
bers,  organs,  and  viscera,  with  regard  to  composition,  are  from 
fibres  that  arise  from  their  principles  in  the  brains,  but  mat 
they  are  fixed  by  substances  and  matters  such  as  they  are  on 
the  earth,  and  from  the  earth  in  the  air  and  ether ;  this  is  done 
l»y  means  of  the  blood.  Hence,  in  order  that  all  things  of  the 
body  may  preserve  their  formation,  and  thus  be  permanent  in 
their  functions,  a  man  must  be  nourished  by  material  food,  and 
constantly  renewed. 

371.  That  there  is  a  correspondence  of  the  will 

WITH  THE  HEART,  AND  OF  THE  UNDERSTANDING  WITH  THE 

lungs.  This  shall  be  proved  in  the  following  series  :  I.  That 
all  things  of  the  mind  are  referable  to  the  will  and  understand¬ 
ing,  and  all  things  of  the  body  to  the  heart  and  lungs.  II. 
That  there  is  a  correspondence  of  the  will  and  understanding 
with  the  heart  and  lungs,  and  thence  a  correspondence  of  all 
things  of  the  mind  with  all  things  of  the  body.  III.  That  the 
will  corresponds  to  the  heart.  IY.  That  the  understanding 
corresponds  to  the  lungs.  Y.  That  this  correspondence  may  be 
the  means  of  discovering  many  arcana  concerning  the  will  and 
understanding,  and  also  concerning  love  and  wisdom.  YI. 
That  the  mind  of  a  man  is  his  spirit,  and  that  the  spirit  is  a  man, 
and  the  body  the  external  by  which  the  mind  or  spirit  perceives 
and  acts  in  the  world.  YII.  That  the  conjunction  of  a  man’s 
spirit  and  body  is  brought  about  by  the  correspondence  of  his 
will  and  understanding  with  his  heart  and  lungs,  and  their  dis¬ 
junction  by  the  non-correspondence. 

372.  I.  That  all  things  of  the  mind  are  referable  to  the  will 
and  understanding ,  and  cdl  things  of  the  body  to  the  heart  and 
lungs.  By  the  mind  we  mean  nothing  more  than  the  will  and 
understanding,  which  in  their  complex  are  all  things  that  affect 
a  man  and  that  he  thinks,  thus  all  things  of  his  affection  and 
thought :  the  tilings  that  affect  him  are  of  his  will,  and  the 
things  that  he  thinks  are  of  his  understanding.  That  all  things 
of  a  man’s  thought  are  of  his  understanding,  is  well  known, 
because  a  man  thinks  from  understanding  :  but  that  all  things 
of  a  man’s  affection  are  of  his  will,  is  not  so  well  known,  be¬ 
cause  when  a  man  thinks,  he  does  not  attend  to  the  affection, 
but  only  to  what  he  thinks  ;  as  when  he  hears  a  person  speak¬ 
ing,  he  does  not  attend  to  the  tone,  but  to  the  speech  ;  when 
yet  affection  is  related  to  thought,  as  tone  to  speech :  wherefore 
a  speaker’s  tone  shews  his  affection,  and  his  speech  shews  his 
thought.  Affection  is  of  the  will,  because  all  affection  is  of 
love,  and  the  will  is  the  receptacle  of  love,  as  was  shown  above. 
He  that  does  not  know  that  affection  is  of  the  will,  confounds 

1T1 


372—374 


ANGELIC  WISDOM  CONCERNING 


affection  with  nnclerstanding ;  he  says  it  is  one  with  thought, 
when  nevertheless  they  are  not  one,  but  act  as  one.  That  the 
two  are  confounded,  is  plain  from  the  common  saying,  “  I  think 
to  do  this  meaning,  u  I  will  to  do  it.”  But  that  they  are 
two,  is  also  evident  from  another  common  saying,  u  I  will  think 
of  this  and  when  the  person  thinks  of  it,  the  affection  of  the 
will  is  in  the  thought  of  the  understanding,  as  the  tone  of  voice 
is  in  speech,  as  has  been  said.  That  all  things  of  the  body  are 
referable  to  the  heart  and  lungs,  is  well  known  ;  but  that  there 
is  a  correspondence  of  the  heart  and  lungs  with  the  will  and 
understanding,  is  unknown ;  wherefore  this  matter  shall  be 
treated  of  in  what  follows. 

373.  Since  the  will  and  understanding  are  receptacles  of  love 
and  wisdom,  therefore  they  are  two  organic  forms,  or  forms 
organized  from  the  purest  substances ;  they  must  be  such  in 
order  to  be  receptacles.  It  is  no  objection  that  their  organiza¬ 
tion  is  not  manifest  to  the  eye,  being  interior  to  sight,  even 
when  exalted  by  microscopes.  Very  small  insects  also  are  inte¬ 
rior  to  sight,  and  yet  they  have  organs  of  sense  and  motion,  for 
they  feel,  walk  and  fly ;  and  they  also  have  brains,  hearts,  pul¬ 
monary  pipes,  and  viscera,  as  skilful  anatomists  have  discovered 
by  the  microscope  ;  and  as  the  insects  themselves  are  invisible, 
still  more  so  their  component  viscera,  and  it  is  not  denied  that 
they  are  organized  in  every  particular,  how  can  it  be  said,  that 
the  two  receptacles  of  love  and  wisdom,  the  will  and  under¬ 
standing,  are  not  organic  forms?  How  can  love  and  wisdom, 
which  are  life  from  the  Lord,  act  upon  what  is  not  a  subject, 
or  not  a  substantial  existence  ?  How  else  can  thought  inhere, 
and  any  one  speak  from  thought  that  is  not  inherent  ?  Is  not 
the  brain,  where  thought  exists,  full,  and  everything  therein 
organized  ?  The  organic  forms  therein  appear  to  the  naked  eye, 
and  in  the  cortical  substance,  the  receptacles  of  the  will  and 
understanding  in  their  principles,  where  we  see  a  kind  of  little 
glands,  mentioned  above,  n.  366.  Ho  not,  I  beseech  you,  think 
of  these  things  from  an  idea  of  a  vacuum  ;  a  vacuum  is  nothing, 
and  in  nothing  nothing  is,  and  from  nothing  nothing  exists. 
Respecting  the  idea  of  a  vacuum,  see  above,  n.  82. 

374.  II.  That  there  is  a  correspondence  of  the  will  and 
understanding  with  the  heart  and  lungs ,  and  thence  a  correspond¬ 
ence  of  all  things  of  the  mind  with  all  things  of  the  body.  This 
is  new,  and  hitherto  unknown,  because  it  has  not  been  known 
what  spiritual  is,  and  what  is  its  difference  from  natural,  and 
therefore  what  correspondence  is  ;  there  being  a  correspondence 
of  spiritual  with  natural  things,  and  thereby  conjunction  of 
them.  It  is  said  that  it  has  been  hitherto  unknown  what  sni- 

J 

ritual  is,  and  what  is  its  correspondence  with  natural,  a?id  con¬ 
sequently  what  correspondence  is  ;  but  still  both  might  have 
been  known.  Who  does  not  know  that  affection  and  thought 
142 


THE  DIVINE  LOVE. 


374,  375 


are  spiritual,  and  hence  that  all  things  of  affection  and  thought 
are  spiritual  ?  Who  does  not  know  that  action  and  speech  are 
natural,  and  hence  all  things  of  action  and  speech  natural  ? 
Who  does  not  know  that  affection  and  thought,  which  are  spi¬ 
ritual,  cause  a  man  to  act  and  speak?  Who  may  not  hence 
know  what  the  correspondence  is  of  spiritual  with  natural 
things  ?  Does  not  thought  cause  the  tongue  to  speak,  and 
affection  with  thought  cause  the  body  to  act  ?  They  are  two 
distinct  things.  I  can  think  and  not  speak,  and  will  and  not 
act ;  and  it  is  known  that  the  body  does  not  think  and  will,  but 
that  thought  falls  into  speech,  and  will  into  action.  Does  not 
affection  shine  forth  in  the  face,  and  present  therein  a  type  of 
itself  ?  This  every  one  knows.  Is  not  affection,  considered  in 
itself,  spiritual,  and  the  changes  of  face,  or  the  looks,  natural  ? 
Who  might  not  hence  have  concluded  that  there  is  a  corre¬ 
spondence,  and  hence  that  there  is  a  correspondence  of  all 
things  of  the  mind  with  all  things  of  the  bodv  ?  And  as  all 
things  of  the  mind  relate  to  affection  and  thought,  or,  what  is 
the  same,  to  the  will  and  understanding,  and  all  things  of  the 
body  to  the  heart  and  lungs,-— who  might  not  hence  have  con¬ 
cluded  that  there  is  a  correspondence  of  the  will  with  the  heart 
and  of  the  understanding  with  the  lungs  ?  Such  things  have 
not  been  known,  although  they  might  have  been  known,  be¬ 
cause  man  has  become  so  external,  that  he  is  unwilling  to 
acknowledge  any  thing  but  what  is  natural.  This  is  the  de¬ 
light  of  his  love,  and  hence  of  his  understanding ;  wherefore  to 
elevate  his  thought  above  the  natural  to  any  thing  spiritual 
separate  from  the  natural,  is  unpleasant  to  him ;  therefore  he 
cannot  think  otherwise  from  his  natural  love  and  its  delight, 
than  that  spiritual  is  more  purely  natural,  and  that  correspond¬ 
ence  is  something  influent  bv  continuity  :  yea,  the  merely  na- 
tural  man  cannot  think  of  any  thing  separate  from  natural, 
this  to  him  being  nothing.  Again,  these  things  have  been 
hitherto  unseen  and  unknown,  because  all  things  of  religion,  or 
all  spiritual  things,  have  been  removed  out  of  sight  by  the 
dogma  received  by  the  whole  of  Christendom,  that  theological 
or  spiritual  things,  which  councils  and  certain  leaders  have  de¬ 
termined,  are  blindly  to  be  believed,  because,  say  they,  they 
transcend  understanding.  Hence  some  have  thought  what  is 
spiritual  to  be  like  a  bird  that  flies  above  the  air  in  the  ether, 
where  sight  does  not  reach  ;  when  yet  it  is  like  a  bird  of  paradise, 
that  Hies  near  the  eye,  and  touches  its  pupil  with  its  beautiful 
wdngs,  and  wishes  to  be  seen.  By  sight,  we  mean  intellectual 
sight. 

375.  The  correspondence  of  the  will  and  understanding  with 
the  heart  and  lungs  cannot  be  proved  abstractedly,  or  by  ra¬ 
tional  things  alone,  but  it  may  by  effects  :  the  case  is  the  same 
as  with  the  causes  of  things,  wThich  indeed  may  be  seen  rationally, 


143 


3T5— 377 


ANGELIC  WISDOM  CONCERNING 


but  not  clearly,  except  by  effects,  for  the  causes  are  in  the  effects, 
and  are  visible  through  them ;  nor  is  the  mind  before  convinced 
concerning  causes  :  the  effects  of  this  correspondence  shall  be 
shown  in  what  follows.  But  lest  any  one,  with  respect  to  it, 
should  fall  into  ideas  taken  from  hypotheses  of  the  soul,  let 
him  first  read  over  what  was  shown  in  the  preceding  article ;  as 
that  love  and  wisdom,  and  hence  the  will  and  understanding 
constitute  a  man’s  very  life,  n.  363,  3 64  ;  that  a  man’s  life,  in 
principles,  is  in  the  brains,  and  in  principiates,  in  the  body, 
n.  365  ;  that  such  as  the  life  is  in  principles,  such  is  it  in  the 
whole  and  in  every  part,  n.  366  ;  that  the  life,  by  those  prin¬ 
ciples,  is  from  every  part  in  the  whole,  and  from  the  whole  in 
every  part,  n.  367  ;  that  such  as  the  love  is,  such  is  the  wisdom, 
and  lienee  such  is  the  man,  n.  368. 

376.  Here,  for  the  sake  of  proof,  I  may  adduce  a  repre¬ 
sentation  of  the  correspondence  of  the  will  and  understanding 
with  the  heart  and  lungs,  which  was  seen  in  heaven  among  the 
angels.  They,  by  a  wonderful  fluxion  into  gyres,  such  as  no 
words  can  express,  formed  the  likeness  of  a  heart  and  lungs, 
with  all  their  interior  structures,  in  doing  which  they  followed 
the  flux  of  heaven  ;  for  heaven  tends  to  such  forms  by  virtue  of 
the  influx  of  love  and  wisdom  from  the  Lord.  Thus  they  repre¬ 
sented  the  conjunction  of  the  heart  and  lungs,  and  at  the  same 
time  their  correspondence  with  the  love  of  the  will  and  the 
wisdom  of  the  understanding.  This  correspondence  and  union 
they  called  the  heavenly  marriage,  saying,  that  the  same  is  the 
case  with  the  whole  body,  and  all  its  members,  organs,  and  vis¬ 
cera,  as  with  the  heart  and  the  lungs ;  and  where  the  heart  and 
lungs  do  not  act,  and  each  perform  its  part,  there  can  be  no 
motion  of  life  from  any  voluntary  principle,  nor  any  sense  of  life 
from  any  intellectual  principle. 

377.  Since  in  what  follows  the  correspondence  of  the  heart 
and  lungs  with  the  will  and  understanding  is  treated  of,  and 
since  the  correspondence  of  all  things  of  the  body,  members, 
organs  of  the  senses,  and  viscera,  is  founded  on  it ;  and  since 
the  correspondence  of  natural  with  spiritual  things  has  been 
hitherto  unknown,  and  nevertheless  is  amply  set  forth  in  two 
works,  one  of  which  treats  of  Heaven  and  Hell,  and  the 
other — the  Arcana  Ccelestia — of  the  spiritual  sense  of  the 
W ord  in  Genesis  and  Exodus, — I  shall  here  point  out  what  is 
written  and  shown  respecting  correspondence  in  those  two 
works.  In  the  work  On  Heaven  and  Hell  :  of  the  corre¬ 
spondence  of  all  things  of  heaven  with  all  things  of  man,  n.  87 
tc  102  :  of  the  correspondence  of  all  things  of  heaven  with  all 
things  on  earth,  n.  103  to  115.  In  the  Arcana  Cceles,iia, 
which  treats  of  the  spiritual  sense  of  the  Word  in  Genesis  and 
Exodus  :  of  the  correspondence  of  the  face  and  its  looks  with 
the  affections  of  the  mind,  n.  1568,  2988,  2989,  3631  4796, 

144 


THE  DIVINE  LOVE. 


377,  378 


4797,  4800,  5165,  5168,  5695,  9306 :  of  the  correspondence  of 
the  body  as  to  its  gestures  and  actions  with  intellectual  and 
voluntary  things,  n.  2988,  3632,  4215  :  of  the  correspondence 
of  the  senses  in  general,  n.  4318  to  4330  :  of  the  correspond¬ 
ence  of  the  eyes  and  of  sight,  n.  4403  to  4420 :  of  the  corre¬ 
spondence  of  the  nose  and  of  smell,  n.  4624,  to  4633  :  of  the 
correspondence  of  the  ears  and  of  hearing,  n.  4652  to  4659  . 
of  the  correspondence  of  the  tongue  and  of  taste,  n.  4791  to 
4805  :  of  the  correspondence  of  the  hands,  arms,  shoulders, 
and  feet,  n.  4931  to  4952  :  of  the  correspondence  of  the  loins 
and  members  of  generation,  n.  5050  to  5061  :  of  the  corre¬ 
spondence  of  the  internal  viscera,  particularly  of  the  stomach, 
thymus  gland,  receptaculum  chyli,  and  lacteals,  and  of  the 
mesentery,  n.  5171  to  5181,  5189 :  of  the  correspondence  of 
the  spleen,  n.  9698  :  of  the  correspondence  of  the  peritonaeum, 
kidneys,  and  bladder,  n.  5377  to  5385  :  of  the  correspondence 
of  the  liver,  and  hepatic,  cystic,  and  pancreatic  ducts,  n.  5183 
to  5185  :  of  the  correspondence  of  the  intestines,  n.  5392  to 
5395,  5379  ;  of  the  correspondence  of  the  bones,  n.  5560  to 
5564  :  of  the  correspondence  of  the  skin,  n.  5552  to  5559 : 
of  the  correspondence  of  heaven  with  man,  n.  911,  1900,  1982, 
2996,  2998,  3624  to  3648,  3741  to  3745,  3883,  3884,  4051,  4279, 
4423,  4524,  4525,  6013,  6057,  9279,  9632  :  that  all  things  that 
are  in  the  natural  world,  and  its  three  kingdoms,  correspond  to 
all  things  that  appear  in  the  spiritual  world,  n.  1632,  1881, 
2758,  2890  to  2893,  2999  to  3002,  3213  to  3227,  3483,  3624 
to  3649,  4044,  4053,  4186,  4366,  4939,  5116,  5377,  5428,  5477, 
8211,  92S0  :  that  all  things  that  appear  in  the  heavens  are  cor¬ 
respondences,  n.  1521,  1532,  1619  to  1625,  1807,  1808,  1971, 
1974,  1977,  1980,  1981,  2299,  2601,  3213  to  3226,  3348,  3350, 
3472  to  3485,  3748,  94S1,  9570,  9576,  9577.  The  correspond¬ 
ence  of  the  literal  and  spiritual  senses  of  the  Word  is  treated  of 
throughout  the  Arcana  Ccelestia,  respecting  which  see  also 
the  Doctrine  of  the  Xew  Jerusalem  concerning  the  Lord, 
n.  2  to  26,  27  to  65. 

378.  III.  That  the  ivill  corresponds  to  the  heart ,  cannot  so 
clearly  appear  by  itself,  as  from  the  will  viewed  in  its  effects, 
according  to  what  we  said  above :  it  may  appear  by  itself  by 
this,  that  all  the  affections  of  love  alter  the  motions  of  the 
heart,  as  is  evident  from  the  pulsation  of  the  arteries,  that  act 
svnchronouslv  with  the  heart.  Its  changes  and  motions  accord- 
ing  to  the  affections  of  love  are  innumerable  ;  those  felt  by  the 
finger  are  few,  as  that  it  beats  slow  or  quick,  high  or  low,  soft 
or  hard,  equal  or  unequal,  and  so  on  ;  therefore  differently  in 
joy  and  sadness,  in  tranquillity  of  mind  and  in  anger,  in  intre¬ 
pidity  and  in  fear,  in  hot  diseases  and  in  cold,  and  so  on.  Since 
the  motions  of  the  heart,  or  its  systole  and  diastole,  thus  change 
and  vary  according  to  the  affections  of  a  man’s  love,  therefrra- 
145 


378— -380 


ANGELIC  WISDOM  CONCERNING 


many  of  tlie  ancients,  and  from  them  some  of  the  modems, 
have  ascribed  the  affections  to  the  heart,  and  have  assigned 
their  habitation  there.  Hence  in  conversation  we  speak  of  a 
stout  and  a  timid  heart,  a  joyful  and  a  sad  heart,  a  soft  and  a 
hard  heart,  a  great  and  a  little  heart,  a  whole  and  a  broken 
heart,  a  fleshy  and  a  stony  heart ;  also  of  being  fat,  soft,  and 
meek  in  heart,  and  of  giving  the  heart  to  a  thing,  of  giving  a 
single  heart,  of  giving  a  new  heart,  of  laying  np  in  the  heart, 
of  receiving  in  the  heart,  of  not  coming  upon  the  heart,  of 
hardening  the  heart,  of  being  a  friend  at  heart :  hence  too  the 
terms  concord,  discord,  vecord,  and  other  similar  expressions, 
which  are  predicated  of  love  and  its  affections.  The  Word 
speaks  in  the  same  way,  because  the  Word  is  written  by  corre¬ 
spondences.  Whether  you  say  love,  or  the  will,  it  is  the  same, 
because  as  was  said  above,  the  will  is  the  receptacle  of  love. 

379.  That  in  man,  and  in  every  animal,  there  is  vital  heat, 
is  well  known,  but  its  origin  is  not  known  :  every  one  speaks  of 
it  from  conjecture ;  wherefore  those  who  have  no  knowledge  of 
the  correspondence  of  natural  with  spiritual  things,  have  as¬ 
cribed  it  either  to  the  heat  of  the  sun,  or  to  the  activity  of  par¬ 
ticles,  or  to  life  itself ;  but  as  they  did  not  know  what  life  is, 
they  proceeded  no  farther  than  barely  to  say  so.  But  he  that 
knows  that  there  is  a  correspondence  of  love  and  its  affections 
with  the  heart  and  its  derivations,  may  know  that  love  is  the 
origin  of  vital  heat.  Love  proceeds  from  the  spiritual  sun, 
where  the  Lord  is,  as  heat,  and  is  also  felt  by  the  angels  as 
heat.  This  spiritual  heat,  which  in  its  essence  is  love,  flows 
by  correspondence  into  the  heart  and  the  blood,  and  gives  it 
heat,  and  at  the  same  time  vivifies  it.  That  a  man  is  heated, 
and  as  it  were  fired,  according  to  his  love  and  its  degree,  and 
grows  torpid  and  cold  according  to  its  decrease,  is  well  known, 
because  it  is  felt  and  seen  ;  it  is  felt  from  the  heat  of  the  whole 
body,  and  it  is  seen  from  the  redness  of  the  face  ;  and,  on  the 
other  hand,  its  extinction  is  felt  from  the  coldness  of  the  body, 
and  seen  from  the  paleness  of  the  face.  As  love  is  the  life  of 
man,  therefore  the  heart  is  the  first  and  last  of  his  life  ;  and  as 
love  is  the  life  of  man,  and  the  soul  carries  on  its  life  in  the 
body  bv  the  blood,  therefore  blood,  in  the  Word,  is  called  the 
soul,  Genesis  ix.  4  ;  Levit.  xvii.  14.  What  is  meant  by  soul  in 
various  senses,  will  be  said  in  what  follows. 

380.  The  blood  is  red  because  of  the  correspondence  of  the 
heart  and  the  blood  with  love  and  its  affections.  In  the  spi¬ 
ritual  world  there  are  colors  of  all  kinds.  Bed  and  white  are 
the  fundamentals  ;  the  rest  derive  their  varieties  from  these 
and  their  opposites,  which  latter  are  dusky-fiery  color  and 
black  :  red  there  corresponds  to  love,  and  white  to  wisdom. 
Bed  corresponds  to  love,  because  it  derives  its  origin  from  the 
fire  of  the  sun  of  that  world,  and  white  to  wisdom,  because  it 

146 


THE  DIVINE  LOVE 


380—382 


derives  its  origin  from  the  light  of  the  same  sun  ;  and  as  love 
corresnonds  to  the  heart,  hence  the  blood  cannot  be  otherwise 
than  red,  and  indicate  its  origin.  Hence,  in  the  heavens  where 
love  to  the  Lord  is  predominant,  the  light  is  flame-colored,  and 
the  angels  are  clothed  in  purple  garments  ;  and  in  the  heavens 
where  wisdom  is  predominant,  the  light  is  white,  and  the  angels 


are  clothed  in  white  linen  garments. 


3S1.  The  heavens  are  distinguished  into  two  kingdoms,  the 
celestial  and  the  spiritual  kingdom  ;  love  to  the  Lord  is  predo¬ 
minant  in  the  celestial  kingdom,  and  wisdom  from  that  love,  in 
the  spiritual  kingdom  :  the  kingdom  wdiere  love  is  predominant 


is  called  the  cardiac 


kingdom 


of  heaven,  and  the  kingdom 


where  wisdom  is  predominant  is  called  the  pulmonic  kingdom 
of  heaven.  It  is  to  be  noted,  that  the  universal  angelic  hea- 
ven  in  its  complex  resembles  one  man,  and  before  the  Lord 
appears  as  one  man  ;  wherefore  its  heart  constitutes  one  king¬ 
dom,  and  its  lungs  another.  There  is  a  cardiac  and  pulmonic 
motion  in  common  in  the  whole  heaven,  and  thence  in  particular 
in  each  angel ;  and  the  common  cardiac  and  pulmonic  motion 
is  from  the  Lord  alone,  because  love  and  wisdom  are  from  Him 
alone.  In  the  sun,  where  the  Lord  is,  and  which  is  from  the 
Lord,  there  are  those  two  motions,  and  hence  they  are  in  the 
angelic  heaven,  and  in  the  universe  :  abstract  space,  and  think 
of  omnipresence,  and  you  will  be  convinced  that  it  is  so.  That 
the  heavens  are  distinguished  into  two  kingdoms,  the  celestial 
and  tlie  spiritual,  see  the  work  on  Heaven  and  Hell,  n.  20 
to  28  ;  and  that  the  universal  angelic  heaven  in  its  complex 
resembles  one  man,  n.  59  to  67. 

382.  IV.  That  the  understanding  corresponds  to  the  lungs. 
This  follows  from  what  we  said  of  the  correspondence  of  the 
will  with  the  heart.  There  are  two  things  that  rule  in  the  spi¬ 
ritual  man,  or  in  the  mind — the  will  and  understanding,  and 
there  are  two  things  that  rule  in  the  natural  man,  or  in  the 
body — the  heart  and  lungs  ;  and  there  is  a  correspondence  of 
all  things  of  the  mind  with  all  things  of  the  body,  as  was  said 
above :  hence  it  follows,  that  while  the  will  corresponds  to  the 
heart,  the  understanding  corresponds  to  the  lungs.  Every  one 
also  may  perceive  in  himself,  that  the  understanding  corre¬ 
sponds  to  the  lungs,  both  from  his  thought  and  his  speech. 
From  thought  •  because  no  one  can  think  unless  his  breathing 
conspires  and  accords ;  wherefore  when  he  thinks  tacitly  he 
breathes  tacitly,  if  he  thinks  deeply,  he  breathes  deeply,  he 
retracts  and  relaxes,  compresses  and  elevates  the  lungs,  accord¬ 
ing  to  the  influx  of  affection  from  love,  either  slowly,  hastily, 
eagerly,  mildly,  or  attentively  ;  yea,  if'  he  hold  his  breath  alto¬ 
gether,  he  cannot  think,  except  in  his  spirit  by  its  respiration, 
which  is  not  manifestly  perceived.  From  speech  /  because  not 
the  smallest  expression  can  proceed  from  the  mouth  without  the 
147 


382,  383 


ANGELIC  WISDOM  CONCERNING 


assistance  of  the  lungs ;  for  all  articulate  sound  is  generated  by 
the  lungs  through  the  trachea  and  epiglottis  ;  wherefore  speech 
may  be  raised  to  clamor,  according  to  the  inflation  of  those 
bellows,  and  the  opening  of  their  passage,  and  diminished  ac¬ 
cording  to  their  contraction ;  and  if  the  passage  be  closed, 
speech  and  thought  cease. 

383.  Since  the  understanding  corresponds  to  the  lungs,  and 
hence  thought  to  respiration,  therefore  soul  and  spirit,  in  the 
W  ord,  signify  the  understanding  ;  as  where  it  is  said,  “  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,*’  Matt.  xxii.  37  ;  and  “  That  God  will  give  a  new  heart 
and  a  new  spirit,”  Ezek.  xxxvi.  26  ;  Psalm  li.  10.  That  the 
heart  signifies  the  love  of  the  will,  was  shewn  above ;  hence 
soul  and  spirit  signify  the  wisdom  of  the  understanding.  That 
the  Spirit  of  God,  or  the  Holy  Spirit,  means  divine  wisdom 
and  thence  divine  truth,  which  enlighten  men,  may  be  seen  in 
The  Doctrine  of  the  Hew  Jerusalem  concerning  the 
Lord,  n.  50,  51.  Hence  “The  Lord  breathed  on  His  disciples, 
and  said,  receive  ye  the  Holy  Spirit”  J  ohn  xx.  22  :  hence  also 
it  is  said,  that  Jehovah  God  breathed  into  the  nostrils  of  Adam 
the  breath  of  lives,  and  he  became  a  living  soul,”  Gen.  ii.  7  ; 
and  that  He  said  to  the  Prophet,  “  Prophesy  unto  the  wind,  and 
say  unto  the  wind,  come  from  the  four  winds,  O  breath  [spirit] 
and  breathe  upon  these  slain,  that  they  may  live,”  Ezek.  xxxvii. 
9  ;  and  so  in  other  places  :  hence  the  Lord  is  called  the  breath 
[ spirit ]  of  the  nostrils ,  and  the  breath  \spiraculum\  of  life.  Since 
the  breath  passes  through  the  nostrils,  therefore  the  nostrils 
signify  perception  ;  and  an  intelligent  person  is  said  to  be  of  an 
acute  nostril  [ acutoe  navis'],  and  one  who  is  not  intelligent  to  be 
of  a  dull  nostril  [obesce  navis].  Hence  also  spirit  (or  breath) 
and  wind,  in  the  Hebrew,  and  in  some  other  languages,  are 
expressed  by  one  word  ;  for  the  word  spirit  derives  its  origin 
from  breathing  [animatio],  wherefore  also  when  a  man  dies  it  is 
said  that  he  gives  up  the  ghost  [ emittat  anirnain].  And  hence 
men  believe,  that  a  spirit  is  wind,  or  somewhat  aereal,  like  the 
breath  of  the  lungs  ;  and  the  soul  the  same.  Lienee  it  may 
appear  that  by  loving  God  with  all  the  heart  and  all  the  soul,  is 
meant  with  all  the  love  and  ail  the  understanding  •  and  that  bv 
giving  a  new  heart  and  a  new  spirit,  is  meant  giving  a  new  will 
and  a  new  understanding.  As  spirit  signifies  understanding, 
therefore  it  is  said  of  Bezaleel,  “That  he  was  filled  with  the 
spirit  of  wisdom,  of  intelligence,  and  of  knowledge,”  Exod. 
xxxk  3;  and  of  Joshua,  “That  he  was  filled  with  the  spirit  of 
wisdom,”  Deut.  xxxiv.  9  ;  and  Hebuchadnezzar  says  of  Daniel, 
u  That  the  excellent  spirit  of  knowledge,  of  intelligence,  and  of 
wisdom,  was  in  him,”  Dan.  vi.  3  ;  and  in  Isaiah  it  is  said,  “  They 
that  erred  in  spirit  shall  have  intelligence,”  xxix.  24.  So  also 
in  many  other  places. 

148 


THE  DIVINE  LOVE. 


384,  385 

384.  Since  all  tilings  of  tlie  mind  relate  to  the  will  and 
understanding,  and  all  things  of  the  body  to  the  heart  and 
lungs,  therefore  in  the  head  there  are  two  brains,  distinct  from 
each  other  like  the  will  and  understanding,  the  cerebellum  par¬ 
ticularly  for  the  will,  and  the  cerebrum  particularly  for  the 
understanding.  So  the  heart  and  lungs  in  the  body  are  distinct 
from  the  other  viscera ;  they  are  separated  by  the  diaphragm, 
and  inclosed  in  thjir  proper  covering,  the  pleura,  and  constitute 
that  part  of  the  body  called  the  breast.  In  the  other  parts  of 
the  body,  the  members,  organs,  and  viscera,  the  will  and  un¬ 
derstanding  are  conjoined,  and  hence  they  are  in  pairs  ;  as  the 
arms  and  hands,  loins  and  feet,  eyes,  nostrils  ;  in  the  body, 
the  kidneys,  ureters,  and  testicles  ;  the  viscera  that  are  not  in 
pairs  are  divided  into  right  and  left.  The  brain  also,  is  divided 
into  two  hemispheres,  the  heart  into  two  ventricles,  and  the 
lungs  into  two  lobes  ;  and  the  right  of  each  relates  to  the  good 
ot  truth,  and  the  left  to  the  truth  of  good  :  in  other  words,  the 
right  relates  to  the  good  of  love,  whence  comes  the  truth  of 
wisdom,  and  the  left  to  the  truth  of  wisdom  from  the  good  of 
love.  And  as  the  conjunction  of  good  and  truth  is  reciprocal, 
ana  that  conjunction  makes  as  it  were  a  one,  hence  those  pairs 
act  together  and  conjointly,  in  their  functions,  motions,  and 
senses. 

3S5.  Y.  That  this  correspondence  may  be  the  means  of  dis¬ 
covering  many  arcana  concerning  the  will  and  understanding , 
thus  also  concerning  love  and  wisdom.  In  the  world  it  is  scarcely 
known  what  the  will  is,  and  what  love  is,  since  a  man  cannot 
love,  and  thereby  will,  of  himself,  as  he  can  understand  and 
think  as  of  himself :  just  as  he  cannot  himself  act  on  thedieart 
to  make  it  move,  as  he  can  himself  act  on  the  lungs  to  make 
them  respire.  How  as  it  is  scarcely  known  in  the  world  what 
the  will  and  love  are,  and  vet  it  is  known  what  the  heart  and 
lungs  are  [the  two  latter  are  objects  of  sight  and  may  be  seen, 
and  also  are  seen  and  described  by  anatomists,  whereas  the  will 
and  the  understanding  are  not  objects  of  sight,  and  cannot  be 
seen]  ;  therefore  when  it  is  known  that  they  correspond,  and 
thereby  act  as  one,  many  arcana  may  be  discovered  concerning 
the  will  and  understanding,  which  cannot  be  discovered  other¬ 
wise  ;  as  concerning  the  conjunction  of  the  will  with  the  under¬ 
standing,  and  the  reciprocal  conjunction  of  the  understanding 
with  the  will ;  the  conjunction  of  love  with  wisdom,  and  the 
reciprocal  conjunction  of  wisdom  with  love;  the  derivation  of 
love  into  affections,  and  the  consociation  of  the  affections,  and 
their  influx  into  their  perceptions  and  thoughts,  and  at  length 
according  to  correspondence  into  the  acts  and  senses  of  the 
bodv.  These  and  many  more  arcana  may  both  be  discovered 
and  demonstrated  by  the  conjunction  of  the  heart  and  lungs, 
and  by  the  influx  of  blood  from  the  Heart  into  the  lungs,  and 
149  k 


385—387 


ANGELIC  WISDOM  CONCERNING 


its  reciprocal  influx  from  tlie  lungs  into  the  heart,  and  thence 
through  the  arteries  into  all  the  members,  organs,  and  viscera, 
of  the  body. 

380.  VI.  That  a  mail’s  mind  is  Ms  spirit,  and  that  the  spirit 
is  a  man ,  and  that  the  body  is  the  external ,  by  which  the  mind 
or  spirit  feels  and  acts  in  the  world.  That  a  man’s  mind  is  his 
spirit,  and  that  the  spirit  is  a  man,  is  difficult  of  belief  by  those 
who  think  that  the  spirit  is  wind,  and  the  soul  as  it  were  some¬ 
what  ethereal,  like  the  breath  of  the  lungs  ;  for  they  say,  how 
can  a  spirit  be  a  man,  when  it  is  a  spirit ;  and  how  can  the  soul 
be  a  man  when  it  is  the  soul?  They  think  similarly  of  God, 
because  He  is  called  a  spirit.  They  have  derived  this  idea  of  the 
spirit  and  the  soul  from  the  fact,  that  spirit  and  wind  in  some 
languages  are  expressed  by  one  word  ;  also,  that  when  a  man 
dies,  he  is  said  to  give  up  the  ghost ;  and  that  life  returns,  when 
the  spirit  or  breath  of  the  lungs  returns  in  persons  who  had  been 
suffocated  or  in  a  swoon  ;  and  as  they  do  not  then  perceive  any 
thing  but  wind  and  air,  they  judge,  from  the  eye  and  bodily  sense, 
that  a  man’s  spirit  and  soul  after  death  is  not  a  man.  This 
corporeal  opinion  of  the  spirit  and  soul  has  given  birth  to 
various  hypotheses,  and  these  to  a  belief,  that  a  man  does  not 
become  a  man  till  the  day  of  judgment,  and  that  in  the  mean 
time  he  abides  in  some  place  or  other,  and  waits  for  reunion, 
according  to  what  we  said  in  the  Continuation  of  the  Last 
Judgment,  n.  32  to  38.  As  a  man’s  mind  is  his  spirit,  there¬ 
fore  the  angels,  who  are  also  spirits,  are  called  minds. 

38T.  A  man’s  mind  is  his  spirit,  and  the  spirit  a  man,  be 
cause  the  mind  means  all  things  of  a  man’s  will  and  under- 
standing,  and  these  are  in  their  principles  in  the  brains  and  in 
their  principiates  in  the  body ;  therefore  they  are  all  things  of 
a  man,  as  to  their  forms ;  and  this  being  the  case,  the  mind,  or 
the  will  and  understanding,  actuates  the  body  and  all  its  parts 
at  pleasure ;  for  the  body  does  whatever  the  mind  thinks  and 
wills.  The  mind  directs  the  ear  to  hear,  and  disposes  the  eye 
to  see  ;  the  mind  moves  the  tongue  and  lips  to  speak ;  it  ac¬ 
tuates  the  hands  and  fingers  to  do  whatever  it  pleases ;  and  the 
feet  to  walk  wffiither  it  will.  Is  the  body  then  any  thing  but 
obedience  to  the  mind  ?  Can  the  body  be  such,  unless  the 
mind  in  its  principiates  be  in  the  body  ?  Is  it  reasonable  to 
think,  that  the  body  acts  in  obedience  because  the  mind  so 
wills  ?  At  this  rate  they  would  be-  two,  one  above  and  the  other 
below,  and  one  would  command  and  the  other  obey.  Since 
this  is  not  reasonable,  it  follows,  that  man’s  life  is  in  its 
principles  in  the  brains,  and  in  its  principiates  in  the  body, 
according  to  what  we  said  above,  n.  365  ;  also  that  such  as  the 
life  is  in  its  principles,  such  is  it  in  the  whole  and  in  every  part, 
n.  366  ;  and  that  the  life  by  these  principles  is  from  every  part 
m  the  whole,  and  from  the  whole  in  every  part,  n.  367.  That 
150 


THE  DIVINE  LOYE. 


387—390 


all  things  of  the  mind  relate  to  the  will  and  understanding,  and 
that  the  will  and  understanding  are  the  receptacles  of  love  and 
wisdom  from  the  Lord,  and  that  these  two  constitute  a  man’s 
life,  was  shown  in  the  preceding  pages. 

3SS.  From  what  has  now  been  said  it  may  also  be  seen,  that 
a  man’s  mind  is  the  man  himself.  The  first  rudiment  of  the 
human  form,  or  the  human  form  itself,  with  all  and  singular 
its  parts,  is  derived  from  principles  continued  from  the  brain 
through  the  nerves  ;  according  to  what  was  also  shown  above. 
After  death  a  man  comes  into  this  form,  which  is  then  called 
a  spirit  and  an  angel,  and  which  is  in  all  perfection  a  man,  but 
spiritual.  The  material  form,  added  and  superinduced  in  the 
world,  is  not  a  human  form  of  itself,  but  from  the  above  spi¬ 
ritual  form,  being  added  and  superinduced,  to  enable  a  man  to 
perform  uses  in  the  natural  world,  and  to  carry  along  with  him, 
from  the  purer  substances  of  the  world,  some  fixed  continent 
for  spiritual  things,  and  so  to  continue  and  perpetuate  his  life. 
It  is  a  tenet  of  angelic  wisdom  that  the  mind  of  a  man,  not 
only  in  general,  but  in  every  particular,  is  in  a  perpetual  effort 
to  the  human  form,  because  God  is  a  Man. 

3S9.  For  a  man  to  be  a  man,  no  part  must  be  wanting, 
that  exists  in  perfect  man  either  in  the  head  or  the  body.  There 
is  nothing  there  that  does  not  enter  into  that  form,  and  con¬ 
stitute  it.  It  is  the  form  of  love  and  wisdom,  which,  viewed 
in  itself,  is  divine.  It  involves  all  the  determinations  of  love 
and  wisdom,  which  are  infinite  in  God-Man,  but  finite  in  His 
images, — in  men,  angels,  and  spirits.  If  any  part  that  exists 
in  a  man  were  wanting,  there  would  be  wanting  something  of 
determination  from  love  and  wisdom  corresponding  to  it,  through 
which  the  Lord  might  be  in  man  from  primaries  in  ultimates, 
and  from  His  divine  love  by  his  divine  wisdom  provide  uses  in 
the  created  world. 

390.  All.  That  the  conjunction  of  a  mail’s  spirit  with  his 
body  is  by  the  correspondence  of  Ms  will  and  understanding  with 
his  heart  and  lungs ,  and  their  disjunction  by  the  non-correspond¬ 
ence.  Since  hitherto  it  lias  not  been  known  that  a  man’s  mind, 
by  which  we  mean  his  will  and  understanding,  is  his  spirit,  and 
that  the  spirit  is  a  man,  and  that  the  spirit  of  a  man  has  a 
pulse  and  respiration  as  well  as  his  body,  it  could  not  be  known 
that  the  pulse  and  respiration  of  a  man’s  spirit  flow'  into  the 
pulse  and  respiration  of  his  body,  and  produce  them.  Seeing 
therefore  that  a  man’s  spirit  has  a  pulse  and  respiration  as  well 
as  his  body,  it  follows  that  there  is  a  similar  correspondence  of 
the  pulse  and  respiration  of  a  man’s  spirit  with  the  pulse  and 
respiration  of  his  body ;  for,  as  was  said,  the  mind  is  his  spirit : 
wherefore  when  the  correspondence  of  these  two  motions  ceases, 
a  separation  is  effected,  which  is  death.  Separation  or  death 
ensues,  when  the  bod}1  comes  into  such  a  state,  from  whatever 
151 


390—392 


ANGELIC  WISDOM  CONCERNING 


disease  or  accident  it  be,  that  it  cannot  act  as  one  with  its 
spirit ;  tlms  their  correspondence  perishes,  and  with  it  their  con¬ 
junction  ;  not  when  the  respiration  only  ceases,  but  when  the 
pulsation  of  the  heart  ceases  :  for  so  long  as  the  heart  moves, 
love  with  its  vital  heat  remains,  and  preserves  life,  as  is  evident 
from  the  case  of  swoon  and  from  suffocations,  also  from  the  state 
of  foetal  life  in  the  womb.  In  a  word,  the  life  of  a  man’s  body 
depends  on  the  correspondence  of  its  pulse  and  respiration  with 
the  pulse  and  respiration  of  his  spirit ;  and  when  that  corre¬ 
spondence  ceases,  the  body’s  life  ceases,  and  his  spirit  departs, 
and  continues  its  life  in  the  spiritual  world,  which  is  so  much 
like  his  life  in  the  natural  world,  that  he  does  not  know  that  he 
is  deceased.  Men  in  general  are  in  the  spiritual  world  two 
days  after  leaving  the  body  ;  for  I  have  conversed  with  some 
after  two  days. 

1/ 

391.  That  spirits  have  a  pulse  and  respiration  as  well  as 
men  in  the  body,  cannot  be  shown  otherwise  than  by  spirits 
and  angels  themselves,  when  permission  is  given  to  converse 
with  them.  This  permission  has  been  given  to  me.  When 
questioned  concerning  this  matter,  they  said  that  they  are  as 
much  men  as  men  in  the  world,  and  that  they  also  have  a  body, 
but  a  spiritual  one,  and  that  they  also  feel  the  pulsation  of  the 
heart  in  the  chest,  and  of  the  artery  at  the  wrist,  like  men  in 
the  natural  world  :  on  this  subject  I  have  questioned  many,  and 
they  all  said  alike.  That  a  man’s  spirit  respires  in  his  body, 
has  been  given  me  to  know  from  my  own  experience.  The 
angels  were  once  allowed  to  guide  my  respiration  and  diminish 
it  at  pleasure,  and  at  length  to  stop  it,  until  the  respiration  of 
my  spirit  only  remained,  which  I  then  sensibly  perceived.  That 
the  like  was  done  to  me  when  I  was  instructed  of  the  state  of 
dying  persons,  may  be  seen  in  the  work  on  Heaven  and  Hell, 
n.  449.  I  have  sometimes  also  been  reduced  to  the  respiration 
of  my  spirit  alone,  which  I  then  sensibly  perceived  to  be  in 
concord  with  the  common  res  juration  of  heaven.  Many  times 
also  I  have  been  in  a  similar  state  with  the  angels,  and  likewise 
elevated  to  them  into  heaven,  and  then  in  the  spirit  out  of  the 
body,  and  spoke  with  them  with  a  resj)iration  in  like  manner  as 
in  the  world.  These  and  other  living  jjroofs  convinced  me, 
that  a  man’s  spirit  resjhres  not  only  in  his  body,  but  also  after 
lie  has  left  the  body  ;  and  that  the  respiration  of  the  spirit  is  so 
secret,  that  it  is  not  j)erceived  by  a  man,  and  that  it  flows  into 
the  manifest  respiration  of  the  body,  as  cause  into  effect,  and 
as  thought  into  the  lungs,  and  by  the  lungs  into  sj)eech.  Hence 
also  it  is  evident,  that  the  conjunction  of  the  spirit  and  body  in 
a  man,  is  by  means  of  the  correspondence  of  the  caidiac  and 
pulmonary  motion  of  both. 

392.  The  cardiac  and  pulmonary  motions  exist  and  per¬ 
sist,  because  the  universal  angelic  heaven  in  general  and  in 

152 


THE  DIVINE  LOVE. 


392—394 


particular  is  in  them ;  and  the  universal  angelic  heaven  is  in 
them,  because  the  Lord  from  the  sun,  where  He  Ilimself  isf 
and  which  is  from  Him,  infuses  them.  That  sun  operates  these 
two  motions  from  the  Lord.  And  as  all  things  of  heaven  and 
the  world  depend  on  the  Lord  by  that  sun,  in  such  connection, 
by  virtue  of  their  form,  that  they  are  a  connected  work  from 
first  to  last,  and  as  the  life  of  love  and  wisdom  is  from  Him, 
and  all  the  powers  of  the  universe  are  from  life,  it  is  evident 
that  they  have  no  other  source.  It  follows,  that  their  variation 
is  according  to  the  reception  of  love  and  wisdom. 

393.  Of  the  correspondence  of  these  motions  more  will  be 
said  in  what  follows  ;  as  what  it  is  with  those  who  respire  with 
heaven,  and  with  those  who  respire  with  hell,  also  what  with 
those  who  speak  with  heaven,  and  think  with  hell,  thus  with 
hypocrites,  flatterers,  dissemblers,  and  others. 

391.  That  all  things  that  can  be  known  of  the 

WILL  AND  UNDERSTANDING,  OR  OF  LOVE  AND  WISDOM,  CONSE¬ 
QUENTLY  ALL  THAT  CAN  BE  KNOWN  OF  MANS  SOUL,  MAY  BE 
KNOWN  FROM  THE  CORRESPONDENCE  OF  THE  HEART  WITH 
THE  WALL,  AND  OF  THE  UNDERSTANDING  WITH  THE  LUNGS. 

Many  in  the  learned  world  have  labored  in  investigating  the 
soul ;  but  as  they  knew  nothing  of  the  spiritual  world,  and  of 
the  state  of  man  after  death,  they  could  not  do  otherwise  than 
construct  hypotheses,  not  respecting  the  soul’s  nature,  but  its 
operation  on  the  body  ;  of  the  soul’s  nature  they  could  have  no 
other  idea,  than  as  of  something  most  pure  in  ether,  and  of  its 
continent  as  of  ether.  On  this  subject  however  they  durst  not 
publish  much,  for  fear  they  should  attribute  any  thing  natural 
to  the  soul,  knowing  that  the  soul  is  spiritual.  How  having 
such  a  conception  of  the  soul,  and  yet  knowing  that  the  soul 
acts  on  the  body,  and  produces  every  thing  in  it  that  has  rela¬ 
tion  to  sense  and  motion ;  therefore  they  labored,  as  we  before 
observed,  to  investigate  the  soul’s  operation  on  the  body,  which 
some  said  was  effected  by  influx,  and  some,  by  harmony.  But 
as  this  means  discovered  nothing,  in  which  a  mind  desirous  to 
see  the  ground  of  things  can  accpiiesce,  therefore  it  has  been 
given  me  to  converse  with  angels,  and  to  be  enlightened  by  their 
wisdom  on  this  subject.  It  is  a  tenet  of  this  wisdom,  that  the 
soul  of  man,  that  lives  after  death,  is  his  spirit,  and  that  this  is 
in  perfect  form  a  man,  and  that  the  soul  of  this  form  is  the  will 
and  understanding,  and  that  the  soul  of  these  is  love  and  wis¬ 
dom  from  the  Lord,  and  these  two  constitute  the  life  of  man, 
which  is  from  the  Lord  alone,  and  that  the  Lord,  for  the  sake 
of  the  reception  of  Llimself  by  man,  causes  life  to  appear  as  if 
it  were  man’s.  But  lest  a  man  should  ascribe  life  to  himself  as 
his  own,  and  thus  withdraw  himself  from  the  reception  of  the 
Lord,  He  also  has  taught  Hat  the  all  of  love  which  is  called 
good,  and  the  all  of  wisdom  which  is  called  truth,  is  from  Him, 
153 


394 — 396 


ANGELIC  WISDOM  CONCERNING 


and  nothing  of  them  from  man  ;  and  as  these  two  are  life,  that 
the  all  of  life,  which  is  life,  is  from  Him. 

395.  As  the  soul,  in  its  very  esse,  is  love  and  wfisdom,  and 
these  two  are  from  the  Lord  in  man,  therefore  two  receptacles 
are  created  in  man,  and  these  are  the  Lord’s  habitations,  one 
for  love,  and  the  other  for  wisdom  ;  that  for  love  is  the  will, 
and  that  for  wisdom  is  the  understanding.  How  as  love  and 
wisdom  in  the  Lord  are  distinctly  one,  (as  may  be  seen  above, 
n.  17  to  22,)  and  His  divine  love  is  of  His  divine  wisdom,  and 
His  divine  wisdom  is  of  His  divine  love,  n.  34  to  39,  and  as 
they  so  proceed  from  God-Man,  that  is,  from  the  Lord,  there¬ 
fore,  in  man,  these  two  receptacles  and  habitations,  the  will  and 
understanding,  are  so  created  by  the  Lord,  that  they  may  be 
distinctly  two,  but  still  may  act  as  one  in  every  operation  and 
sensation,  for  therein  the  will  and  understanding  cannot  be 
separated.  But  in  order  that  man  may  be  enabled  to  become 
a  receptacle  and  habitation,  from  the  necessity  of  the  end,  it 
was  provided,  that  the  understanding  of  man  may  be  elevated 
above  his  own  love  into  a  certain  light  of  wisdom,  in  the  love 
of  which  he  is  not,  and  by  it  see  and  be  taught  liowT  he  ought 
:o  live,  that  he  may  also  come  into  that  love,  and  so  enjoy 
beatitude  to  eternity.  How  man,  having  abused  the  faculty  of 
elevating  his  understanding  above  his  own  love,  has  destroyed 
in  himself  that  which  might  have  been  the  receptacle  and  habi¬ 
tation  of  the  Lord,  that  is,  of  love  and  wisdom  from  the  Lord, 
by  making  his  will  the  habitation  of  self-love  and  the  love  of 
the  world,  and  his  understanding  the  habitation  of  confirma¬ 
tions  of  those  loves.  This  is  the  original  cause  wdience  these 
two  habitations,  the  will  and  understanding,  became  the  habi¬ 
tations  of  infernal  love,  and.  bv  confirmations  in  their  favor,  of 
infernal  thought,  which  in  hell  they  consider  wisdom. 

396.  The  reason  that  the  loves  of  self  and  the  world  are 
infernal  loves,  and  that  man  could  come  into  them,  and  so 
destroy  will  and  understanding  in  himself,  is  because  the  loves 
of  self  and  the  world  are  by  creation  heavenly,  for  they  are 
loves  of  the  natural  man  subservient  to  spiritual  loves,  as  foun¬ 
dations  are  subservient  for  houses.  Man  from  the  loves  of  self 
and  the  world  washes  wrnll  to  his  body ;  desires  t’o  be  fed, 
clothed,  to  have  a  habitation,  to  consult  the  good  of  his  house, 
to  seek  after  employment  for  the  sake  of  use,  yea,  to  be 
honored  according  to  the  dignity  of  the  affairs  wThich  he  ad- 
ministers,  for  the  sake  of  obedience,  and  also  to  be  delighted 
and  recreated  by  the  pleasures  of  the  world  ;  but  all  these  for 
a  certain  end,  which  should  be  use,  for  by  these  he  is  in  a 
state  to  serve  the  Lord,  and  to  serve  the  neighbor  :  but  vdien 
there  is  no  love  of  serving  the  Lord  and  the  neighbor,  but 
onlv  a  love  of  serving  self  from  the  world,  then  that  love  ceases 

fj  ^  y 

to  be  heavenly  and  becomes  infernal,  for  it  causes  a  man  to  inn 
154 


THE  DIVINE  LOVE. 


396—398 


merse  his  mind  and  soul  in  his  proprium,  which  in  itself  is 
every  evil. 

397.  Now  lest  a  man  by  his  understanding  should  be  in  hea¬ 
ven,  as  he  may  be,  and  by  his  will  in  hell,  and  lest  he  should 
thus  have  a  divided  mind,  therefore  after  death  all  of  the  under¬ 
standing,  which  is  above  his  own  love,  is  removed  ;  hence  the 
will  and  understanding  in  all  at  length  act  as  one :  in  those 
who  are  in  heaven  the  will  loves  good  and  the  understanding 
thinks  truth  ;  but  in  those  in  hell  the  will  loves  evil  and  the  un¬ 
derstanding  thinks  the  false.  A  man  does  the  same  in  the  world 
when  he  thinks  from  his  spirit,  which  is  the  case  when  he  is 
alone,  although  many  think  otherwise  when  they  are  in  the 
body,  which  is  the  case  when  they  are  not  alone.  In  the  latter 
case  they  think  otherwise,  because  they  elevate  their  under¬ 
standing  above  the  proprium  of  their  will,  or  the  love  of  their 
spirit.  These  observations  are  to  shew  that  the  will  and  un¬ 
derstanding  are  two  distinct  things,  and  yet  were  created  to 
act  as  one,  and  that  they  are  forced  to  act  as  one  after  death, 
if  not  before. 

398.  Now  as  love  and  wisdom,  and  thence  the  will  and  un¬ 
derstanding,  are  the  soul,  and  as  in  what  follows  it  is  to  be 
shown  how  the  soul  acts  on  the  body,  and  operates  all  things 
belonging  to  it,  and  as  this  may  be  known  by  the  correspond¬ 
ence  of  the  heart  with  the  will  and  of  the  lungs  with  the  under¬ 
standing  ;  therefore  that  correspondence  discovers  the  following 
propositions  :  I.  That  love  or  the  will  is  a  man’s  essential  life, 
ll.  That  love  or  the  will  constantly  tends  to  the  human  form, 
and  to  all  things  of  the  human  form.  III.  That  love  or  the 
will  cannot  do  any  thing  by  its  human  form  without  a  marriage 
with  wisdom  or  the  understanding.  IY.  That  love  or  the  wib 
prepares  a  house  or  bridal  apartment  for  a  future  spouse,  which 
is  wisdom  or  the  understanding.  Y.  That  love  or  the  will  also 
prepares  all  things  in  its  human  form,  that  it  may  act  conjointly 
with  wisdom  or  the  understanding.  YI.  That  after  the  mar 
riage,  the  ffrst  conjunction  is  by  the  affection  of  knowing, 
whence  comes  the  affection  of  truth.  YII.  That  the  second 
conjunction  is  by  the  affection  of  understanding,  whence  comes 
the  perception  of  truth.  YIII.  That  the  third  conjunction  is 
by  the  affection  of  seeing  truth,  whence  comes  thought.  IX 
That  love  or  the  will  by  these  three  conjunctions  is  in  its  sensi 
tive  and  active  life.  X.  That  love  or  the  will  introduces  wisdom 
or  the  understanding  to  all  things  in  its  house.  XI.  That  love 
or  the  will  does  nothing  but  in  conjunction  with  wisdom  or  the 
understanding.  XII.  That  love  or  the  will  conjoins  itself  to 
wisdom  or  the  understanding,  and  causes  wisdom  or  the  un¬ 
derstanding  to  be  reciprocally  conjoined  to  it.  XIII.  That 
wisdom  or  the  understanding,  by  virtue  of  the  power  given  it 
by  love  or  the  will,  may  be  elevated,  and  receive  the  things 

155 


398—400 


ANGELIC  WISDOM  CONCERNING 


which  are  of  the  light  of  heaven,  and  perceive  them.  XIV. 
That  love  or  the  will  can  in  like  manner  be  elevated,  and  per¬ 
ceive  the  things  which  are  of  the  heat  of  heaven,  if  it  love  its 
spouse  in  that  degree.  XV.  That  otherwise  love  or  the  will 
draws  down  wisdom  or  the  understanding  from  its  elevation,  to 
act  as  one  with  it.  XVI.  That  love  or  the  will  is  purified  by 
wisdom  in  the  understanding,  if  they  be  elevated  together. 
XVII.  That  love  or  the  will  is  defiled  in  the  understanding, 
and  by  it,  if  they  are  not  elevated  together.  XVIII.  That  love 
purified  by  wisdom  in  the  understanding  becomes  spiritual 

and  celestial.  XIX.  That  love  defiled  in  and  bv  the  under- 

_ 

standing  becomes  natural  and  sensual.  XX.  That  the  faculty 
of  understanding,  called  rationality,  and  the  faculty  of  acting, 
called  liberty,  still  remain.  XXI.  That  spiritual  and  celestial 
love  is  love  towards  the  neighbor  and  love  to  the  Lord;  and 
that  natural  and  sensual  love  is  love  of  the  world  and  love  of 
self.  XXII.  That  it  is  the  same  with  charity  and  faith  and 
their  conjunction,  as  with  the  will  and  understanding  and  their 
conj  unction. 

399.  I.  That  love  or  the  will  is  a  marts  essential  life ,  follows 
from  the  correspondence  of  the  heart  with  the  will,  of  which 
see  above,  n.  378  to  381,  for  the  will  acts  in  the  mind  as  the 
heart  acts  in  the  body ;  and  as  the  existence  and  motion  of  all 
things  of  the  body  depend  on  the  heart,  so  the  existence  and 
life  of  all  things  of  the  mind  depend  on  the  will :  in  using  the 
expression,  on  the  will,  we  mean  on  the  love,  because  the  will 
is  the  receptacle  of  love,  and  love  is  life  itself,  see  above,  n.  1, 
2,  3,  and  love  which  is  life  itself  is  from  the  Lord  alone.  From 
the  heart  and  its  expansion  throughout  the  body  by  the  arteries 
and  veins,  it  may  be  known  that  love  or  the  will  is  the  life  of 
man,  because  things  that  correspond  act  in  the  same  manner, 
only  that  the  one  is  natural  and  the  other  spiritual.  How  the 
heart  acts  in  the  body  is  shown  by  anatomy — as  that  every 
thing  lives,  or  is  in  obedience  to  life,  where  the  heart  acts  by 
the  vessels  it  sends  forth,  and  that  nothing  lives  where  the 
heart  does  not  act  by  its  vessels :  and  moreover  the  heart  is  the 
first  and  last  organ  that  acts  in  the  body ;  that  it  is  the  first, 
is  evident  from  the  foetus,  and  that  it  is  the  last,  is  evident 
from  dying  persons  ;  and  that  it  acts  without  the  co-operation 
of  the  lungs,  is  evident  from  persons  suffocated,  and  from 
swoons.  Hence  it  may  be  seen,  that  as  the  substituted  life  of 
the  body  depends  on  the  heart  alone,  so  the  life  of  the  mind 
depends  on  the  will  alone ;  and  that  the  will  lives  when  the 
thought  ceases,  as  the  heart  lives  when  the  respiration  ceases, 
as  is  also  evident  from  foetuses,  dying  and  suffocated  persons, 
and  in  swoons.  Whence  it  follows,  that  love  or  the  will  is  a 
man’s  essential  life. 

400.  II.  That  love  or  the  will  constantly  tends  to  the  humcvn 
156 


THE  DIVINE  LOVE. 


400—402 


form ,  and  to  all  things  of  the  human  form,  is  evident  from  the 
correspondence  of  tin*  heart  with  the  will.  It  is  well  known, 
that  all  things  of  the  body  are  formed  in  the  womb,  and  that 
they  are  formed  by  fibres  from  the  brains,  and  by  blood  vessels 
from  the  heart,  and  that  the  tissues  of  all  the  organs  and  vis¬ 
cera  are  formed  by  these  two ;  whence  it  is  evident,  that  all 
things  in  man  exist  from  the  life  of  the  will,  which  is  love, 
from  its  principles  proceeding  from  the  brains  by  fibres,  and 
that  all  things  of  his  body  exist  from  the  heart  by  the  arteries 
and  veins.  And  hence  it  is  manifest,  that  life,  or  love,  and 
consequently  the  will,  is  in  a  continual  effort  to  the  human 
form ;  and  as  the  human  form  consists  of  all  things  that  are  in 
man,  it  follows  that  love  or  the  will  is  in  a  continual  endeavor 
and  effort  of  forming  all  those  things.  There  is  an  endeavor 
and  effort  to  the  human  form,  because  God  is  a  Man,  and 
divine  love  and  divine  wisdom  is  His  life  ;  from  which  the  all  of 
life  proceeds.  Any  one  may  see,  that  unless  life,  which  is  very 
Man,  acted  on  what  in  itself  is  not  life,  nothing  like  what  is  in 
man  could  be  formed,  in  whom  there  are  thousands  of  thou¬ 
sands  of  things  that  make  one,  and  unanimously  conspire  to 
the  image  of  the  life  from  which  they  are  derived,  that  man 
may  be  able  to  be  this  receptacle  and  habitation.  Hence  it 
may  be  seen,  that  love,  and  consequently  the  will,  and  conse¬ 
quently  again  the  heart,  are  in  a  continual  effort  to  the  human 
form. 

401.  III.  That  love  or  the  will  cannot  do  anything  hy  its 
human  form  without  a  marriage  with  wisdom  or  the  understand¬ 
ing .  This  also  is  evident  from  the  correspondence  of  the  heart 
with  the  will.  The  foetal  man  lives  in  his  heart,  but  not  in  his 
lungs.  In  this  state  the  blood  does  not  flow  from  the  heart  into 
the  lungs,  and  give  him  the  faculty  of  respiration,  but  by  the 
foramen  ovale  into  the  left  ventricle  of  the  heart ;  consequently 
the  foetus  cannot  move  any  part  of  the  body,  but  lies  confined, 
nor  can  it  feel,  for  the  organs  of  the  senses  are  closed.  It  is 
the  same  with  love  or  the  will,  from  which  still  he  lives,  but  in 
obscurity,  that  is,  without  sense  and  action  :  but  as  soon  as  the 
lungs  are  opened,  which  is  the  case  after  birth,  then  he  begins 
to  feel  and  to  act,  and  in  like  manner  to  will  and  to  think. 
Hence  it  may  appear,  that  love  or  the  will  without  a  marriage 
with  wisdom  or  the  understanding,  cannot  do  any  thing  by  its 
human  form. 

402.  IY.  That  love  or  the  will  prepares  a  house  or  hr  idol 
apartment  for  a  future  spouse ,  which  is  wisdom  or  the  under¬ 
standing.  In  the  created  universe  and  all  its  parts  there  is  a 
marriage  of  good  and  truth,  and  this  because  good  is  of  love  and 
truth  is  of  wisdom,  and  these  two  are  in  the  Lord,  by  whom 
all  things  Avere  created.  How  this  marriage  exists  in  man  may 
be  seen,  as  in  a  gla.-s,  in  the  conjunction  of  the  heart  with  tin? 
157 


402,  403  ANGELIC.  WISDOM  CONCERNING 

lungs  ;  for  the  heart  corresponds  to  love  or  good,  and  the  lungs 
to  wisdom  or  truth,  as  shown  above,  n.  378  to  381,  382  to  384. 
From  that  conjunction  it  may  be  seen,  how  love  of  the  will 
betroths  to  it  wisdom  or  the  understanding,  and  afterwards 
takes  it  to  wife,  or  marries  it  :  love  betroths  wisdom,  in  that 
it  prepares  a  house  or  bridal  apartment  for  wisdom,  and  it  takes 
wisdom  to  wife,  in  that  it  conjoins  it  to  itself  by  affections,  and 
then  operates  wisdom  with  it  in  that  house.  That  it  is  so  can¬ 
not  be  fully  described,  except  in  spiritual  language,  because 
love  and  wisdom,  and  the  will  and  understanding,  are  spiritual 
things,  which  indeed  may  be  set  forth  in  natural  language,  but 
only  obscurely  to  the  perception,  because  of  the  want  of  know¬ 
ledge  of  the  nature  of  love  and  wisdom,  and  also  of  the  affec¬ 
tions  of  good,  and  of  the  affections  of  wisdom,  which  are 
affections  of  truth.  But  yet  the  nature  of  the  betrothing  and 
marriage  of  love  and  wisdom,  or  of  the  will  and  understanding, 
may  be  seen,  by  the  parallelism  that  exists  by  virtue  of  their 
correspondence  with  the  heart  and  lungs.  It  is  the  same  with 
the  latter  as  with  the  former ;  so  much  so  that  there  is  no  dif¬ 
ference,  except  that  one  is  spiritual  and  the  other  natural. 
From  the  heart  therefore  and  the  lungs  it  is  evident,  that  the 
heart  first  forms  the  lungs,  and  afterwards  conjoins  itself  to 
them  ;  it  forms  the  lungs  in  the  foetus,  and  conjoins  itself  to 
them  after  birth  :  this  the  heart  does  in  its  house,  the  breast, 
where  their  dwelling-place  is,  separated  from  the  rest  of  the 
body  by  a  partition,  called  the  diaphragm,  and  by  a  membrane 
inclosing  them,  called  the  pleura.  It  is  the  same  with  love  and 
wisdom,  or  with  the  will  and  understanding. 

403.  Y.  That  love  or  the  will  cdso  prepares  all  things  in  its 
human  form,  that  it  may  act  conjointly  with  wisdom,  or  the  under¬ 
standing.  We  use  the  words  will  and  understanding,  but  be  it 
remembered,  that  the  will  is  the  whole  man  ;  for  the  will  and 
understanding  is  in  its  principles  in  the  brains,  and  in  its  prin- 
cipiates  in  the  body,  and  thence  in  the  whole  and  in  every  part, 
as  was  showm  above,  n.  365,  366,  367  :  hence  it  may  appear, 
that  the  will  is  the  whole  man  as  respects  form,  both  as  respects 
the  general  form  and  that  of  all  the  particulars,  and  that  the 
understanding  is  its  companion,  as  the  lungs  are  to  the  heart. 
Beware  how  you  entertain  an  idea  of  the  will  as  of  any  thing 
separate  from  the  human  form,  for  it  is  the  same.  From  this 
it  may  be  seen,  not  only  how  the  will  prepares  a  bridal  apart¬ 
ment  for  the  understanding,  but  also  how  it  prepares  all  things 
in  its  house,  which  is  the  whole  body,  that  it  may  act  in  con¬ 
junction  with  the  understanding  :  this  it  prepares  in  such  a 
manner,  that  all  and  singular  the  parts  of  the  body  may  be 
joined  to  the  understanding  as  they  are  to  the  will,  or  that  all 
and  singular  the  parts  of  the  body  may  be  in  obedience  to  the 
understanding  as  they  are  to  the  will.  How  all  and  every  part 
158 


THE  DIVINE  LOVE. 


403,  401 


of  the  body  is  prepared  for  conjunction  with  the  understanding 
as  with  the  will,  cannot  be  seen,  except  in  a  kind  of  glass  or 
image  by  anatomical  science  in  the  body.  This  shews  how  all 
things  in  the  body  are  so  connected,  that  when  the  lungs  respire, 
all  and  every  thing  is  influenced  by  their  respiration,  at  the 
same  time  that  they  are  also  influenced  by  the  pulsation  of  the 
heart.  Anatomy  shews  that  the  heart  is  joined  to  the  lungs 
by  the  auricles,  and  that  these  are  continued  into  the  interiors 
of  the  lungs,  also  that  all  the  viscera  of  the  body  are  joined 
by  ligaments  to  the  cavity  of  the  chest  ;  and  this  in  such  a 
manner,  that  when  the  lungs  respire,  all  and  singular  things  in 
general  and  in  particular  receive  something  of  the  respiratory 
motion.  When  the  lungs  are  inflated,  then  the  ribs  expand  the 
thorax,  the  pleura  is  dilated,  and  the  diaphragm  pressed  down¬ 
ward,  and  with  these  all  the  inferior  parts  of  the  body,  which 
are  connected  to  them  by  ligaments,  receive  some  action  from 
the  action  of  the  lungs,  not  to  mention  other  particulars,  lest 
those  who  have  no  knowledge  of  anatomy,  should  be  brought 
into  obscurity  on  this  matter  by  their  ignorance  of  the  terms 
of  that  science.  Only  consult  those  who  have  skill  and  know- 
ledge  in  anatomv,  whether  all  things  in  the  whole  body,  from 
the  breast  to  the  lowest  part,  be  not  so  connected,  that  when 
the  lungs  are  inflated  in  respiration,  they  are  all  excited  to  an 
action  synchronous  with  that  of  the  lungs.  Hence  then,  the 
nature  of  the  conjunction  prepared  for  the  understanding  with 
all  and  every  particular  of  the  human  form  by  the  will,  is  evi¬ 
dent  :  only  examine  their  connection,  and  survey  them  with  an 
anatomical  eye,  and  then  according  to  their  connection  consider 
their  co-operation  with  the  lungs  in  respiration,  and  with  the 
heart,  and  then  instead  of  the  lungs  think  of  the  understanding, 
and  instead  of  the  heart  of  the  will,  and  yon  will  see. 

404.  YI.  That  after  the  marriage,  the  first  conjunction  is  l>y 
the  affection  of  knowing ,  whence  comes  the  affection  of  truth .  By 
nuptials  we  mean  a  man’s  state  after  birth,  from  the  state  of 
ignorance  to  the  state  of  intelligence,  and  from  this  to  the  state 
of  wisdom.  The  first  state,  or  that  of  mere  ignorance,  is  not 
here  meant  by  nuptials,  because  then  there  is  no  thought  of  the 
understanding,  but  only  an  obscure  affection,  which  is  of  love 
or  the  will.  This  state  is  the  initiation  to  the  nuptials.  That 
in  the  second  state,  which  is  that  of  childhood,  there  is  an 
affection  of  knowing,  is  well  known :  by  this  the  infant  child 
mams  to  speak  and  to  read,  and  learns  successively  such  tilings 
as  are  of  the  understanding.  That  love,  which  is  of  the  will, 

o  /  ’ 

operates  this,  cannot  be  doubted  ;  for  if  love  or  the  will  did 
not,  it  would  not  be  done.  That  every  man  after  birth  has  the 
affection  of  knowing,  and  thereby  learns  things  by  which  his 
understanding  is  gradually  formed,  increased,  and  perfected,  is 
acknowledged  by  all  who  from  reason  consult  experience.  That 
159 


404 


ANGELIC  WISDOM  CONCERNING 


hence  comes  the  affection  of  truth  is  also  evident ;  for  when  a 
man  by  the  affection  of  knowing  becomes  intelligent,  he  is  not 
so  much  led  by  affection  to  know,  as  by  affection  to  reason,  and 
to  conclude  such  things  as  are  of  his  love,  whether  they  be 
economical,  civil,  or  moral.  When  this  affection  is  elevated 
to  spiritual  tilings,  it  becomes  the  affection  of  spiritual  truth. 
That  its  first  principle  or  initiament  was  the  affection  of  know¬ 
ing,  may  be  seen  from  this,  that  the  affection  of  truth  is  an 
exalted  affection  of  knowing ;  for  to  be  affected  by  truths,  is 
from  affection  to  will  to  know  them,  and  when  one  has  found 
them,  from  the  delight  of  affection  to  imbibe  them.  VII. 
That  the  second  conjunction  is  by  the  affection  of  understanding, 
whence  comes  the  perception  of  truth ,  is  evident  to  every  one  who 
is  willing  to  view  this  from  a  rational  intuition.  From  rational 
intuition  it  is  evident  that  the  affection  of  truth  and  the  percep¬ 
tion  of  truth  are  two  faculties  of  the  understanding,  which  in 
some  persons  meet  in  one,  and  in  others  do  not.  They  meet  in 
one  in  those  who  desire  to  perceive  truths  in  the  understanding, 
and  not  in  those  who  only  desire  to  know  truths.  It  is  evident, 
that  every  one  is  in  the  perception  of  truth,  in  proportion  as  he 
is  in  the  affection  of  understanding :  take  away  the  affection  of 
understanding  truth,  and  there  will  be  no  perception  of  truth  ; 
but  give  the  affection  of  understanding  truth,  and  there  will 
be  a  perception  thereof  according  to  the  degree  of  affection :  a 
man,  whose  reason  is  sound,  never  is  without  a  perception  of 
truth,  if  only  he  has  the  affection  of  understanding  truth. 
That  every  man  has  the  faculty  of  understanding  truth,  which 
is  called  rationality,  was  shown  above.  VIII.  That  the  third  con¬ 
junction  is  by  the  affection  of  seeing  truth ,  whence  comes  thought . 
That  the  affection  of  knowing  truth  is  one  thing,  the  affection 
of  understanding  it  another,  and  the  affection  of  seeing  it  an¬ 
other  ;  or  that  the  affection  of  truth  is  one  thing,  the  perception 
of  truth  another,  and  thought  another,  is  manifested  only  ob¬ 
scurely  in  those  who  cannot  distinctly  perceive  the  operations 
of  the  mind,  but  very  clearly  in  those  who  can.  It  is  mani¬ 
fested  only  obscurely  in  those  who  do  not  distinctly  perceive 
the  operations  of  the  mind,  because  they  are  together  in  thought 
with  those  who  are  in  the  affection  of  truth  and  in  the  percep¬ 
tion  of  truth,  and  when  they  are  together  they  cannot  be 
distinguished.  A  man  is  in  manifest  thought  when  his  spirit 
thinks  in  his  body,  which  is  especially  the  case  when  he  is  in 
company  with  others  ;  but  when  he  is  in  the  affection  of  under¬ 
standing,  and  thereby  comes  into  the  perception  of  truth,  then 
he  is  in  the  thought  of  his  spirit,  or  in  meditation,  which  does 
indeed  fall  into  thought  of  the  body,  but  tacit  thought ;  for  it  is 
above  it,  and  looks  down  on  the  things  that  are  of  thought  from 
the  memory  as  below  it,  from  which  it  either  concludes  or  con¬ 
firms.  The  affection  of  truth,  however,  is  not  perceived  only 
160 


THE  DIVINE  LOVE. 


404,  405 


as  an  effort  of  the  will  from  a  certain  pleasure,  which  is  as  it 
were  the  inward  life  of  meditation,  and  is  blit  little  attended  to. 
Hence  it  may  appear,  that,  these  three,  the  affection  of  truth, 
the  perception  of  truth,  and  thought,  follow  in  order  from  love, 
and  that  they  exist  nowhere  but  in  the  understanding;  for  when 
love  enters  the  understanding,  as  is  the  case  when  conjunction 
is  effected,  it  produces  first  the  affection  of  truth,  afterwards 
the  affection  of  understanding  wdiat  it  knows,  and  at  length 
the  affection  of  seeing  in  bodily  thought  wdiat  it  understands ; 
for  thought  is  nothing  but  internal  sight.  Thought  indeed 
exists  first,  because  it  is  of  the  natural  mind ;  but  thought  from 
the  perception  of  truth,  which  is  from  the  affection  of  truth, 
exists  last ;  this  thought  is  the  thought  of  wisdom,  but  the 
other  is  thought  from  the  memory  by  the  sight  of  the  natural 
mind.  Hone  of  the  operations  of  love  or  the  will  extrinsic  to 
the  understanding,  relate  to  the  affections  of  truth,  but  only 
to  the  affections  of  good. 

405.  That  these  three,  from  love  that  belongs  to  the  will, 
follow  in  order  in  the  understanding,  may  indeed  be  compre¬ 
hended  by  the  rational  man,  but  yet  not  clearly  seen,  and  so 
confirmed  in  belief.  How  as  love  that  belongs  to  the  will,  by 
correspondence,  acts  as  one  with  the  heart,  and  as  wisdom, 
which  belongs  to  the  understanding,  acts  as  one  with  the  lungs, 
as  was  shown  above,  therefore  what  we  said  above,  n.  404,  con¬ 
cerning  the  affection  of  truth,  the  perception  of  truth,  and 
thought,  cannot  any  other  way  be  more  clearly  seen  and  con¬ 
firmed  than  in  the  lungs  and  their  structure ;  wherefore  the 
lungs  shall  be  briefly  described.  The  heart  after  birth  sends 
the  blood  into  the  lungs  from  its  right  ventricle  ;  and  when  the 
blood  has  circulated  through  them,  receives  it  into  its  left  ven¬ 
tricle  ;  thus  the  heart  opens  the  lungs.  This  the  heart  does  by 
the  pulmonary  arteries  and  veins.  The  lungs  are  furnished 
with  bronchia  or  air  pipes,  that  ramify,  and  at  length  end  in 
air-cells,  into  which  the  lungs  admit  the  air,  and  so  respire. 
About  the  bronchia  and  their  ramifications  there  are  also  arteries 
and  veins,  that  are  called  bronchial,  arising  from  the  vena  azygos 
or  vena  cava,  and  from  the  aorta.  These  arteries  and  veins  are 
distinct  from  the  pulmonary  arteries  and  veins.  Hence  it  is 
evident,  that  the  blood  flows  into  the  lungs  bv  two  different 
ways,  and  returns  from  them  by  twro  different  ways ;  whence  it 
is,  that  the  lungs  can  respire  not  synchronously  with  the  heart: 
that  the  reciprocal  movements  of  the  heart  and  of  the  lungs  do 
not  act  as  one,  is  well  known.  How  as  there  is  a  correspond¬ 
ence  of  the  heart  and  lungs  with  the  will  and  understanding, 
(as  shown  above,)  and  as  their  conjunction  by  correspondence 
is  such,  that  the  one  acts  as  the  other  does,  it  may  be  seen  from 
the  influx  of  the  blood  Horn  the  heart  into  the  lungs,  how  the 
will  flowTs  into  the  undo  standing,  and  produces  those  things, 

iei 


405 — 407 


ANGELIC  WISDOM  CONCERNING 


which  were  shown  above,  n.  404,  concerning  the  affection  and 
perception  of  truth,  and  concerning  thought ;  the  correspond¬ 
ence  discovered  this  to  me,  and  many  other  things  concerning 
them,  that  cannot  be  described  in  a  few  words.  Since  love  or 
the  will  corresponds  to  the  heart,  and  wisdom  or  the  under¬ 
standing  to  the  lungs,  it  follows,  that  the  blood  vessels  of  the 
heart  in  the  lungs  correspond  to  the  affections  of  truth,  and 
the  ramifications  of  the  bronchia  in  the  lungs  to  perceptions 
and  thoughts  from  those  affections.  Whoever  examines  all  the 
tissues  of  the  lungs  from  these  origins,  and  makes  a  comparison 
with  the  love  of  the  will,  and  with  the  wdsdom  of  the  under¬ 
standing,  may  see  in  a  kind  of  image  the  things  spoken  of 
above,  n.  404,  and  so  be  confirmed  in  a  belief  of  them.  But 
as  anatomical  details  respecting  the  heart  and  lungs  are  only 
known  to  a  few,  and  as  confirming  any  thing  by  what  is  un¬ 
known  induces  obscurity,  therefore  I  forbear  to  point  out  this 
resemblance  more  at  length. 

406.  IX.  That  love  or  the  will  by  these  three  conjunctions 
is  in  its  sensitive  and  active  life.  Love  without  understanding, 
or  affection  which  is  of  love,  without  thought  which  is  of  the 
understanding,  cannot  feel  or  act  in  the  body,  because  love 
without  understanding  is  as  it  were  blind,  or  affection  without 
thought  as  it  were  in  the  dark,  the  understanding  being  the 
light  by  wdiich  love  sees.  The  wisdom  of  the  understanding  is 
also  from  the  light  which  proceeds  from  the  Lord  as  a  sun. 
Since  therefore  the  love  of  the  will,  without  the  light  of  the 
understanding,  does  not  see,  but  is  blind,  it  follows,  that  with¬ 
out  the  light  of  the  understanding  the  senses  of  the  body  also 
would  be  in  blindness  and  dulness  \ohesitas\  not  only  the  sight 
and  the  hearing,  but  the  other  senses  also.  The  other  senses 
would  be  so  also,  because  all  perception  of  truth  is  of  love  in 
the  understanding,  as  was  shown  above,  and  all  the  senses  of 
the  body  derive  their  perception  from  the  perception  of  the 
mind.  It  is  the  same  with  every  act  of  the  body  :  an  act  from 
love  without  understanding  is  as  an  act  of  a  man  in  the  night, 
when  he  does  not  know  what  he  acts ;  consequently  in  the  act 
there  would  be  nothing  from  intelligence  and  wisdom,  and  the 
act  could  not  be  called  a  living  act ;  for  an  act  derives  its  essence 
from  love,  and  its  quality  from  intelligence.  Besides,  all  the 
power  of  good  is  by  truth,  wherefore  good  acts  in  truth,  and  so 
by  it,  and  good  is  of  love,  and  truth  is  of  the  understanding. 
Hence  it  may  appear,  that  love  or  the  will  by  these  three  con- 
j unctions  (see  above,  n.  404),  is  in  its  sensitive  and  active  life. 

407.  That  this  is  the  case  may  be  confirmed  to  the  life  by  the 
conjunction  of  tie  heart  with  the  lungs,  because  there  is  such 
a  correspondence  between  the  will  and  the  heart,  and  between 
the  understar  iing  and  the  lungs,  that  as  love  acts  with  tho 
understanding  spiritually,  so  the  heart  acts  with  the  lungs  w* 

162 


THE  DIVINE  ID  YE. 


407,  40S 


hirailv ;  lienee  wliat  lias  been  said  above  may  be  seen  as  in  an 
image  presented  to  the  eye.  That  a  man  is  in  no  sensitive 
or  active  life,  when  the  heart  and  lungs  do  not  act  together,  is 
evident  from  the  state  of  the  foetus  or  infant  in  the  womb,  and 
from  its  state  after  birth.  So  long  as  a  man  is  an  embrvo,  or  in 
the  womb,  the  lungs  are  closed,  wherefore  he  has  no  sense  or 
action,  the  organs  of  sense  being  shut,  and  his  hands  and  feet 
confined  ;  but  after  birth  the  lungs  are  opened,  and  in  pro¬ 
portion  as  this  takes  place  the  infant  man  feels  and  acts ;  the 
lungs  are  opened  by  the  blood  sent  into  them  from  the  heart. 
That  a  man  is  in  no  sensitive  or  active  life,  without  the  co-ope¬ 
ration  of  the  heart  and  lungs,  is  also  evident  from  swoons,  in 
which  the  heart  only  acts,  and  not  the  lungs,  for  the  respiration 
is  taken  away ;  that  in  these  there  is  no  sensation,  or  action,  is 
well  known.  It  is  the  same  with  a  man  who  is  suffocated,  whe¬ 
ther  it  be  by  water,  or  by  any  thing  that  stops  the  larynx,  and 
closes  the  passage  for  the  respiration  of  the  lungs  ;  that  a  man 
then  appears  as  dead,  feels  nothing  and  does  nothing,  and  that 
still  he  is  alive  at  heart,  is  well  known ;  for  he  returns  to  both 
kinds  of  life,  the  sensitive  and  active,  as  soon  as  the  obstruc¬ 
tions  of  the  lungs  are  removed.  The  blood  indeed  circulates  in 
the  mean  time  through  the  lungs,  but  by  the  pulmonary  arte¬ 
ries  and  veins,  not  by  the  bronchial  arteries  and  veins,  and  it  is 


these  last  that  give  a  man  the  faculty  of  respiration.  It  is  the 
same  with  the  influx  of  love  into  the  understanding. 

403.  X.  Thojt  love  or  the  will  introduces  wisdom  or  the 
understanding  to  cdl  things  in  its  house.  By  the  house  of  love 
or  the  will  we  mean  the  whole  man  as  to  all  things  of  his  mind  ; 
and  since  these  correspond  to  all  things  of  his  body  (as  shown 
above),  therefore  by  house  we  also  mean  the  whole  man  as  to 
all  things  of  his  body,  members,  organs,  and  viscera.  That 
the  lungs  are  introduced  into  all  these,  just  as  the  understand¬ 
ing  is  introduced  into  all  things  of  the  mind,  may  appear  from 
what  was  shown  above,  namely,  that  love  or  the  will  prepares 
a  house  or  bridal  apartment  for  its  future  spouse,  which  is 
wisdom  or  the  understanding,  n.  402  ;  and  that  love  or  the  will 
prepares  all  things  in  its  human  form,  or  in  its  house,  that  it 
may  act  in  conjunction  with  wisdom  or  the  understanding,  n. 
403.  From  what  is  there  said  it  is  evident,  that  all  and  singular 
things  in  the  body  are  so  connected  by  ligaments  proceeding 
from  the  ribs,  vertebrae,  sternum,  and  diaphragm,  and  from  the 
peritonaeum  which  is  dependent  on  them,  that  when  the  lunga 
respire,  all  and  singular  things  are  drawn  and  carried  with 
them  into  alternate  action.  That  the  alternations  of  respiration 
also  enter  into  the  viscera,  even  to  their  inmost  recesses,  may 
be  seen  by  anatomy ;  for  the  above-mentioned  ligaments  are 
united  to  the  sheaths  of  the  viscera,  and  these  sheaths  enter 
their  inmost  texture  by  exsertions  or  prolongations  of  them* 
163 


408—410 


ANGELIC  WISDOM  C».  NCEKNING 


selves,  as  the  arteries  and  veins  also  do  by  ramifications.  Hence 
it  may  appear  that  the  respiration  of  the  lungs  is  in  perfect 
conjunction  with  the  heart  in  all  and  every  thing  of  the  body : 
and  that  the  conjunction  may  be  complete,  the  heart  itself  also 
is  in  the  pulmonary  motion  ;  for  it  lies  in  the  bosom  of  the 
lungs,  adheres  to  them  by  its  auricles,  and  rests  on  the  dia¬ 
phragm,  by  which  also  its  arteries  participate  of  the  pulmonary 
motion.  The  stomach  moreover  is  in  similar  conjunction,  by 
the  connexion  between  the  oesophagus  and  the  trachea.  These 
anatomical  facts  are  adduced  to  show  what  kind  of  conjunction 
there  is  of  love  or  the  will  with  wisdom  or  the  understanding, 
and  of  both  in  concert  with  all  things  of  the  mind,  for  the 
case  is  similar. 

409.  XI.  That  love  or  the  will  does  nothing  dut  in  conjunc¬ 
tion  with  wisdom  or  the  understanding.  Since  love  has  no  sensi¬ 
tive  or  active  life,  without  the  understanding ;  and  since  love 
introduces  the  understanding  into  all  things  of  the  mind,  as  was 
shown  above,  n.  407,  408,  it  follows,  that  love  or  the  will  does 
nothing  excepi  in  conjunction  with  the  understanding  ;  for  what 
is  it  to  act  from  love  without  understanding  ?  This  cannot  be 
called  otherwise  than  irrational,  for  the  understanding  instructs 
what  is  to  be  done,  and  how  it  is  to  be  done  :  love  does  not 

•7 

know  this  without  the  understanding ;  wherefore  there  is  such  a 
marriage  between  love  and  the  understanding,  that  although 
they  are  two,  still  they  act  as  one.  There  is  a  similar  marriage 
between  good  and  truth,  for  good  is  of  love  and  truth  is  of  the 
understanding.  Such  a  marriage  has  place  in  all  things  of  the 
universe,  which  have  been  created  by  the  Lord,  their  use  having 
relation  to  good,  and  the  form  of  use  to  truth.  Lrom  this  mar¬ 
riage  it  is,  that  in  all  and  singular  things  of  the  body  there  is  a 
right  and  a  left,  and  the  right  relates  to  good  from  which  truth 
proceeds,  and  the  left  to  truth  from  good, — thus  to  conjunction. 
Hence  it  is  that  there  are  pairs  in  man  :  there  are  two  brains, 
two  hemispheres  of  the  brain,  two  ventricles  of  the  heart,  two 
lobes  of  the  lungs,  two  eyes,  two  ears,  two  nostrils,  two  arms, 
hands,  loins,  feet,  kidneys,  testicles,  &c.,  and  where  there  are 
not  pairs,  there  is  a  right  and  a  left :  all  this  is,  because  good 
respects  truth  that  it  may  exist,  and  truth  respects  good  that  it 
may  be.  It  is  the  same  in  the  angelic  heavens,  and  in  each 
heavenly  society.  More  on.  this  subject  may  be  seen  above,  n. 
401,  where  it  is  showm  that  love  or  the  will  cannot  do  any  thing 
by  its  human  form,  without  a  marriage  with  wisdom  or  the 
understanding.  The  conjunction  of  evil  and  the  false,  which  is 
opposite  to  the  conjunction  of  good  and  truth,  shall  be  spoken 
of  elsewhere. 

410.  XII.  That  love  or  the  will  conjoins  itself  to  wisdom  or 
the  under standing ,  and  causes  wisdom ,  or  the  understanding  to  he 
recijor ocally  conjoined  to  it.  That  love  or  the  will  conjoins  itself 

164 


THE  DIVINE  LOVE. 


410 


to  wisdom  or  tlie  understanding,  is  evident  from  their  corre¬ 
spondence  with  the  heart  and  lungs.  Anatomy  teaches,  that 
the  heart  is  in  the  enjoyment  of  vital  motion  before  the  lungs. 
This  experience  teaches  from  the  cases  of  swooning  and  of  suf¬ 
focated  persons  ;  also  from  the  foetus  in  the  womb,  and  fiom  the 
chick  in  the  egg.  Anatomy  also  teaches,  that  the  heart,  while 
it  acts  alone,  forms  the  lungs,  and  so  adapts  them  as  to  operate 
in  them  respiration  :  and  that  it  so  forms  the  other  viscera  and 
organs  that  it  may  operate  in  them  various  uses  ;  the  organs  of 
the  lace  that  it  may  have  sense,  the  organs  of  motion  that  it 
may  act,  and  the  rest  of  the  body  that  it  may  produce  uses  cor¬ 
responding  to  the  affections  of  love.  Hence  then  it  is  evident, 
that  as  the  heart  produces  such  things  for  the  sake  of  the  various 
functions  which  it  is  to  exercise  in  the  body,  so  love  does  die 
same  in  its  receptacle,  which  is  called  the  will,  for  the  sake  of 
the  various  affections  which  constitute  its  form.  That  its  form 
is  the  human  form,  was  shown  above.  How  as  the  first  and 
proximate  affections  of  love  are  the  affection  of  knowing,  the 
affection  of  understanding,  and  the  affection  of  seeing  what  it 
knows  and  understands,  it  follows,  that  love  forms  for  them  the 
understanding,  and  that  it  actually  conies  into  them,  when  it 
begins  to  feel  and  act,  and  when  it  begins  to  think.  That  the 
understanding  contributes  nothing  to  this,  is  evident  from  the 
correspondence  of  the  heart  and  lungs,  of  which  see  above. 
From  these  things  it  may  be  seen,  that  love  or  the  will  conjoins 
itself  to  wisdom  or  the  understanding,  and  not  wisdom  or  the 
understanding  to  love  or  the  wall ;  and  also  that  the  knowdedge 
which  love  acquires  by  the  affection  of  knowing,  and  the  per¬ 
ception  of  truth,  which  it  acquires  by  the  affection  of  under¬ 
standing,  and  thought,  which  it  acquires  by  the  affection  of 
seeing  what  it  knows  and  understands,  are  not  of  the  under¬ 
standing,  but  of  love.  Thoughts,  perceptions,  and  their  deriv¬ 
ative  knowledges,  flow  indeed  from  the  spiritual  world ;  still 
they  are  not  received  by  the  understanding,  but  by  the  love 
according  to  its  affections  in  the  understanding.  It  appears  as 
if  the  understanding,  and  not  love  or  the  will  received  them ; 
but  this  is  a  fallacy.  It  appears  also  as  if  the  understanding 
conjoined  itself  to. love  or  the  will;  but  this  also  is  a  fallacy: 
love  or  the  will  conjoins  itself  to  the  understanding,  and  causes 
the  understanding  to  be  reciprocally  conjoined :  it  is  recipro¬ 
cally  conjoined  in  consequence  of  love’s  marriage  with  it ; 
this  produces  a  kind  of  reciprocal  conjunction  from  the  life  and 
thence  from  the  power  of  love.  The  same  may  be  said  of  the 
marriage  of  good  and  truth  ;  for  good  is  of  love,  and  truth  is  of 
the  understanding.  Good  operates  all  things  and  receives  truth 
into  its  house,  and  conjoins  itself  to  truth,  so  far  as  it  accords  : 
good  can  also  admit  truths  which  do  not  accord  ;  but  it  does  this 
from  the  affection  of  knowing,  understanding,  and  thinking  its 
165  l 


.410—412 


ANGFUC  WISDOM  CONCERNING 


own  things,  when  it  has  not  as  jet  determined  itself  to  uses, 
which  are  its  ends,  and  which  are  called  its  goods.  Hence  every 
man,  and  every  spirit  and  angel,  is  regarded  by  the  Lord  ac¬ 
cording  to  his  love  or  good,  and  not  according  to  his  under¬ 
standing  and  truth  separate  from  his  love  or  good.  A  man’s 
life  is  his  love,  as  was  shewn  above,  and  his  life  is  according  as 
lie' has  exalted  his  affections  by  truths,  that  is,  according  as  he 
has  perfected  his  affections  by  wisdom.  The  affections  of  love 
are  exalted  and  perfected  by  truths,  thus  by  wisdom  ;  and  in 
such  case  love  acts  in  conjunction  with  wisdom,  as  if  it  were 
from  wisdom ;  but  it  acts  from  itself  by  wisdom,  as  its  form, 
which  derives  nothing  at  all  from  the  understanding,  but  every 
thing  from  some  determination  of  love,  or  from  some  affection. 

411.  Love  calls  all  those  things  that  favor  it,  its  goods,  and 
all  those  things  that  lead  to  goods  as  means,  its  truths  :  and  as 
they  are  means,  they  are  loved  and  made  instruments  of  its 
affection,  and  thus  they  become  affections  in  form ;  wherefore 
truth  is  no  other  than  the  form  of  the  affection  of  love.  The 
human  form  is  no  other  than  the  form  of  ail  the  affections  of 
love  ;  beauty  is  its  intelligence,  which  it  acquires  by  truths, 
received  either  by  the  external  or  internal  sight  or  by  hearing. 
These  the  love  disposes  into  the  forms  of  its  affections,  which 
forms  are  of  great  variety  ;  but  they  all  derive  their  similitude 
from  their  common  form,  which  is  the  human  :  all  these  forms 
are  beautiful  and  amiable  to  it,  but  the  rest  are  the  reverse. 
Hence  it  is  also  evident,  that  love  joins  itself  to  the  under¬ 
standing,  and  not  vice  versa ,  and  that  their  reciprocal  conjunc¬ 
tion  also  is  from  love.  This  is  what  is  meant  by  love  or  the 
will  causing  wisdom  or  the  understanding  to  be  reciprocally 
joined  to  it. 

412.  What  has  been  said  mav  in  a  certain  image  be  seen 
and  so  confirmed  by  the  correspondence  of  the  heart  with  love 
and  of  the  lungs  with  the  understanding,  of  which  see  above  ; 
for  since  the  heart  corresponds  to  love,  its  determinations,  which 
are  arteries  and  veins,  correspond  to  affections,  and  in  the  lungs 
to  affections  of  truth ;  and  as  in  the  lungs  there  are  also  other 
vessels,  called  air  vessels,  whereby  respiration  is  carried  on, 
therefore  these  vessels  correspond  to  perceptions.  It  is  well  to 
be  attended  to,  that  the  arteries  and  veins  in  the  lungs  are  not 
affections,  and  that  respirations  are  not  perceptions  and  thoughts, 
but  that  they  are  correspondences,  for  they  act  correspondentiy 
or  synchronously :  in  like  manner  it  is  to  be  observed  of  the 
heart  and  lungs,  that  they  are  not  love  and  the  understanding, 
but  that  they  are  correspondences  ;  and  being  correspondences, 
one  may  be  seen  in  the  other.  Whoever  knows  the  anatomical 
structure  of  the  lungs  and  compares  them  with  the  understand¬ 
ing,  may  clearly  see,  t  at  the  understanding  does  nothing  from 
itself,  that  it  does  not  >ercewe  or  think  from  itself,  but  that  it 

166 


THE  DIVINE  LOVE. 


412,  413 

does  all  from  tlie  affections  of  love-,  which  .11  the  understanding 
are  called  the  affection  of  knowing,  understanding,  and  seeing 
it  which  were  treated  of  above  :  for  all  the  states  of  the  lungs 
depend  on  blood  from  the  heart,  vena  cava,  and  aorta ;  and  the 
respirations  that  go  on  in  the  bronchial  ramifications,  exist  ac¬ 
cording  to  their  state  ;  for  when  the  influx  of  blood  ceases, 
respiration  ceases.  Much  more  might  be  discovered  by  com¬ 
paring  the  structure  of  the  lungs  with  the  understanding,  to 
which  they  correspond  ;  but  as  anatomy  is  known  only  to  few, 
and  as  demonstrating  or  confirming  any  thing  by  what  is  un¬ 
known  places  the  subject  in  obscurity,  therefore  it  is  not  expe¬ 
dient  to  say  more  on  these  matters.  By  knowing  the  structure 
of  the  lungs,  I  was  fully  convinced,  that  love,  by  its  affections, 
joins  itself  to  the  understanding,  and  that  the  understanding 
does  not  join  itself  to  any  affection  of  love,  but  is  reciprocally 
joined  by  love  to  itself  to  the  end  that  love  may  have  sensitive 
and  active  life.  But  it  is  particularly  to  be  noted,  that  man  has 
a  twofold  respiration — one,  of  his  spirit,  and  the  other,  of  his 
body,  and  that  the  respiration  of  the  spirit  depends  on  the  fibres 
from  the  brains,  and  the  respiration  of  the  body  on  the  blood¬ 
vessels  from  the  heart,  vena  cava,  and  aorta.  Moreover  it  is 
evident  that  thought  produces  respiration,  and  also  that  the 
affection  of  love  produces  thought :  thought  without  affection 
would  be  like  respiration  without  a  heart,  which  is  impossible. 
Hence  it  is  manifest,  that  the  affection  of  love  conjoins  itself 
to  the  thought  of  the  understanding,  as  we  said  above,  in  the 
same  manner  as  the  heart  conjoins  itself  to  the  lungs. 

413.  XIII.  That  wisdom  or  the  understanding  by  virtue  of 
the  power  given  it  by  love  or  the  will ,  may  be  elevated  and  receive 
the  things  which  are  of  the  light  of  heaven ,  and  perceive  them. 
That  men  can  perceive  the  arcana  of  wisdom,  when  they  hear 
them,  was  shown  in  many  places  above.  This  faculty  is  the 
rationality  which  every  man  has  by  creation.  By  this,  which 
is  the  faculty  of  understanding  things  interiorly,  and  deciding 
what  is  just  and  equitable,  and  good  and  true,  men  are  distin¬ 
guished  from  beasts  :  it  is  this  therefore  that  is  meant  when  it  is 
said,  that  the  understanding  can  be  elevated,  and  receive  and 
perceive  things  that  are  of  the  light  from  heaven.  That  this 
is  the  case  may  also  be  seen  in  a  certain  image  in  the  lungs, 
because  the  lungs  correspond  to  the  understanding.  It  may  be 
seen  from  their  cellular  substance,  which  consists  of  bronchia 
continued  to  the  smallest  follicles,  which  are  receptions  of  the 
air  in  respiration:  these  are  the  substances  with  which  the 
thoughts  make  one  by  correspondence.  This  follicular  substance 
is  such,  that  it  may  be  expanded  and  contracted  in  two  states  ; 
in  one  with  the  heart,  and  in  the  other  almost  separate  from 
the  heart.  I11  the  state  with  the  heart  it  is  expanded  and  con¬ 
tracted  by  the  pulmonary  arteries  and  veins,  which  are  from  the 
167 


113—415 


ANGELIC  WISDOM  CONCERNING 


heart  only  ;  in  the  state  almost  separate  from  the  heart,  by  the 
bronchial  arteries  and  veins,  which  are  from  the  vena  cava  and 
aorta  :  these  last  vessels  are  external  to  the  heart.  This  is  the 
case  in  the  lungs,  because  the  understanding  can  be  elevated 
above  the  man’s  OAvn  love,  which  corresponds  to  the  heart,  and 
receive  lioTit  from  heaven :  but  still  when  the  understanding  is 
elevated  above  the  man’s  own  love,  it  does  not  recede  from  it, 
but  derives  from  it  what  is  called  the  affection  of  knowing  and 
understanding  for  the  sake  of  somewhat  of  honour,  glory,  or 
gain  in  the  world  :  this  somewhat  cleaves  to  every  love  as  a  sur¬ 
face,  by  virtue  whereof  the  love  is  lucid  at  the  surface  ;  but  with 
the  wise  it  is  translucent.  These  observations  are  adduced  con¬ 
cerning  the  lungs,  in  order  to  prove,  that  the  understanding 
can  be  elevated,  and  receive  and  perceive  things  that  are  of  the 
light  of  heaven,  for  there  is  a  plenary  correspondence.  By  cor¬ 
respondence  the  lungs  may  be  seen  from  the  understanding,  and 
the  understanding  from  the  lungs,  and  thus  confirmation  may 
be  derived  from  both. 

414.  XI \r.  That  love  or  the  will  can  in  like  manner  be  ele¬ 
vated ,  and  perceive  the  things  which  are  of  the  heed  of  heaven ,  if 
it  love  its  spouse  in  that  degree.  That  the  understanding  may 
be  elevated  into  the  light  of  heaven,  and  imbibe  wisdom,  was 
shown  in  the  preceding  article,  and  in  many  places  above  ; 
and  that  love  or  the  will  can  equally  be  elevated,  if  it  loves 
things  that  are  of  the  light  of  heaven,  or  of  wisdom,  was  also 
shown  in  many  places  above.  Love,  however,  or  the  will,  can¬ 
not  be  elevated  by  any  thing  of  honor,  glory,  or  gain  as  its 
end,  but  by  the  love  of  use,  not  for  the  sake  of  self,  but  for 
the  sake  of  the  neighbor :  and  as  this  love  is  given  only  from 
heaven  by  the  Lord,  and  this,  when  men  shun  evils  as  sins, 
therefore  love  or  the  will  also  may  be  elevated  by  these  means, 
but  not  without  them.  Love,  however,  or  the  will,  is  elevated 
into  the  heat  of  heaven,  but  the  understanding  into  the  light  of 
heaven ;  and  if  both  are  elevated  a  marriage  is  effected  there, 
which  is  called  the  he&venly  marriage,  because  it  is  of  heavenly 
love  and  wisdom ;  wherefore  it  is  said  that  the  love  also  is 
elevated,  if  it  loves  wisdom,  its  consort,  in  that  degree  :  love 
towards  the  neighbor  from  the  Lord  is  the  love  of  wisdom,  or 
the  genuine  love  of  the  human  understanding.  This  is  similar 
to  the  case  of  light  and  heat  in  the  world.  Light  exists  without 
heat,  and  with  heat ;  without  heat,  in  winter,  and  with  heat,  in 
summer ;  and  when  there  is  heat  with  light,  then  all  things 
flourish  :  the  light  in  man  corresponding  to  the  light  of  winter 
is  wisdom  without  its  love,  and  the  light  in  man  corresponding 
to  the  light  of  summer  is  wisdom  with  its  love. 

415.  This  conjunction  and  disjunction  of  wisdom  and  love 
may  be  seen  imaged  as  it  were  in  the  conjunction  of  the  lungs 
and  the  heart.  The  heart,  by  the  blood  put  forth  by  it,  may  be 

168 


THE  DIVINE  LOVE. 


415,  416 

eonioined  to  the  branches  of  bronchial  vesicles,  and  it  mav  also 

i;  7  .  O 

be  conjoined  by  the  blood  not  put  forth  by  itself,  but  by  the 
vena  cava  and  aorta.  Thus  the  respiration  of  the  body  may  be 
separated  from  the  respiration  of  the  spirit ;  but  when  only  the 
blood  from  the  heart  acts,  then  the  respirations  cannot  be  sepa¬ 
rated.  How  as,  bv  correspondence,  the  thoughts  make  one  with 
the  respirations,  therefore  the  twofold  state  of  the  lungs  as  re¬ 
gards  respiration,  clearly  proves  that  a  man  may  think  one 
thing,  and  speak  and  act  in  company  with  others,  from  his 
thought,  and  may  think,  speak,  and  act  otherwise,  when  he 
is  not  in  company,  that  is,  when  he  is  not  afraid  of  any  loss  of 
reputation  from  his  thought.  He  may  then  think  and  speak 
against  God,  the  neighbour,  the  spiritual  things  of  the  church, 
and  moral  and  civil  laws,  and  also  act  against  them  by  stealing, 
revenging,  blaspheming,  and  committing  adultery ;  but  in 
company,  where  he  is  afraid  of  the  loss  of  reputation,  he  may 
speak,  preach,  and  act,  altogether  like  a  spiritual,  moral,  and 
civil  man.  Hence  it  is  evident,  that  love  or  the  will,  like  the 
understanding,  may  be  elevated  and  receive  things  that  are  of 
the  heat  or  of  the  love  of  heaven,  if  it  loves  wisdom  in  that 
degree ;  and  if  it  does  not  love  wisdom,  that  it  may  as  it  were 
be  separated. 

416.  XV.  Th  at  otherwise  love  or  the  will  draws  down  wisdom 
or  the  understanding  from  its  elevation ,  to  act  as  one  with  it. 
There  is  natural  love  and  there  is  spiritual  love.  He  that  is  in 
natural  and  at  the  same  time  in  spiritual  love,  is  rational ;  but 
he  that  is  only  in  natural  love,  may  think  rationally  just  like  a 
spiritual  man,  but  still  he  is  not  rational;  although  he  elevates 
his  understanding  to  the  light  of  heaven,  consequently  to  wis¬ 
dom,  yet  things  that  are  of  wisdom,  or  of  the  light  of  heaven, 
are  not  of  his  love.  His  love  indeed  does  this,  but  from  the 
affection  of  honor,  glory,  and  gain.  When,  however,  he  per¬ 
ceives  that  he  does  not  receive  any  such  thing  from  that  eleva- 
tion,  which  is  the  case  when  he  thinks  with  himself  from  his 
natural  love,  then  he  does  not  love  things  that  are  of  the  light 
of  heaven  or  of  wisdom ;  wherefore  he  then  draws  down  the 
understanding  from  its  elevation,  to  act  as  one  with  himself, 
r  or  example ;  when  the  understanding  by  its  elevation  is  in 
wisdom,  then  the  love  sees  the  nature  of  justice,  of  sincerity, 
of  chastity,  and  of  genuine  love ;  this  the  natural  love  can  see 
by  its  faculty  of  understanding  and  seeing  things  in  the  light 
of  heaven ;  and  it  can  even  speak,  preach,  and  describe  them 
as  at  once  moral  and  spiritual  virtues.  But  when  the  under¬ 
standing  is  not  elevated,  then  the  love,  if  it  be  merely  natural, 
does  not  see  these  virtues,  but  instead  of  justice  injustice, 
instead  of  sincerity  fraud,  instead  of  chastity  lasciviousness, 
and  so  forth ;  if  it  then  thinks  of  the  things  it  spoke  of  when 
the  understanding  was  elevated,  it  possibly  laughs  at  them,  and 
169 


416—419 


angelic  wisdom  concerning 


only  thinks  that  they  serve  it  to  deceive  other  men.  Hence  it 
may  appear  how  it  is  to  he  understood,  that  love,  unless  it  love 
wisdom  its  consort  in  that  degree,  draws  her  down  from  her 
elevation,  to  act  as  one  with  itself.  That  love  can  he  elevated 
if  it  loves  wisdom  in  that  degree,  may  he  seen  above,  n.  414. 

417.  How  as  love  corresponds  to  the  heart,  and  the  under¬ 
standing  to  the  lungs,  what  was  said  above  may  he  proved'  by 
their  correspondence ;  consequently,  how  the  understanding  can 
be  elevated  to  wisdom  above  the  man’s  own  love,  and  how  the 
understanding  is  drawn  down  from  her  elevation  by  that  love, 
if  it  be  merely  natural.  Man  has  a  twofold  respiration,  one  of 
his  body  and  the  other  of  his  spirit.  These  two  respirations 
can  be  either  separated  or  conjoined.  In  merely  natural  men, 
especially  in  hypocrites,  they  are  separated,  but  in  spiritual  and 
sincere  men  this  is  rarely  the  case ;  wherefore  the  merely  na¬ 
tural  man  and  hypocrite,  in  whom  the  understanding  is  elevated, 
and  in  whose  memory  therefore  many  tilings  that  are  of  wisdom 
remain,  can  speak  wisely  in  company  from  thought  out  of  the 
memory ;  but  when  he  is  not  in  company  he  thinks,  not  from 
the  memory,  but  from  his  spirit,  consequently  from  his  love ; 
and  in  the  same  manner  he  respires,  because  thought  and  respi 
ration  act  correspondently.  That  the  structure  of  the  lungs 
is  such,  that  they  can  respire  by  virtue  of  blood  from  the 
heart,  and  also  by  virtue  of  blood  extrinsic  to  the  heart,  was 
shown  above. 

418.  It  is  a  common  opinion  that  wisdom  makes  the  man ; 
and  thus  when  people  hear  any  one  speak  and  teach  wisely,  they 
believe  him  to  be  wise ;  yea,  he  thinks  himself  so  at  that  time ; 
for  when  he  speaks  and  teaches  in  company,  he  thinks  from  the 
memory,  and  if  he  be  merely  natural,  from  the  surface  of  his 
love,  which  is  the  affection  of  honor,  glory,  or  gain ;  but  when 
he  is  alone,  he  thinks  from  the  interior  love  of  his  spirit,  and 
then  sometimes  not  wisely  but  insanely.  Hence  it  may  appear, 
that  no  one  is  to  be  judged  of  from  wisdom  of  speech,  but 
from  his  life ;  that  is,  not  from  wisdom  of  speech  separate  from 
life,  but  from  wisdom  of  speech  conjoined  to  life.  By  life  we 
mean  love.  That  love  is  life  was  shown  above. 

419.  XVI.  That  love  or  the  will  is  purified  by  wisdom  in  the 
understanding ,  if  they  be  elevated  together.  Man  from  his  birth 
loves  nothing  but  himself  and  the  world,  for  nothing  else  ap¬ 
pears  before  his  eyes,  and  therefore  he  revolves  nothing  else  in 
his  mind.  This  love  is  corporeal-natural,  and  may  be  called 
material ;  and  moreover  it  has  become  impure  by  reason  of  the 
separation  of  heavenly  love  from  it  in  parents.  This  love  can¬ 
not  be  separated  from  its  impurity,  unless  a  man  have  the  faculty 
of  elevating  his  understanding  into  the  light  of  heaven,  and  of 
seeing-  how  lie  ought  to  live,  that  his  love  may  be  elevated  toge* 
ther  with  his  understanding  into  wisdom.  By  the  understand* 

no 


THE  DIVINE  LOVE. 


419,  420 

ing  the  love,  that  is,  the  man,  sees  those  evils  that  pollute  and 
defile  the  love;  and  he  also  sees,  that  if  he  shuns  and  tarns 
away  from  those  evils  as  sins,  he  loves  the  things  that  are  oppo¬ 
site  to  them,  which  are  all  heavenly ;  then  also  he  sees  the 
means  whereby  those  evils  may  be  shunned  and  turned  from  as 
sins  :  this  the  love,  that  is  the  man,  sees,  by  the  use  of  the 
faculty  of  elevating  his  understanding  into  the  light  of  heaven, 
whence  comes  wisdom.  In  this  case,  in  as  far  as  the  love  puts 
heaven  in  the  first  place  and  the  world  in  the  second,  and  at  the 
same  time,  in  as  far  as  it  puts  the  Lord  in  the  first  place  and 
self  in  the  second,  in  so  far  the  love  is  purged  of  its 'unclean¬ 
ness,  and  purified  ;  that  is,  in  so  far  it  is  elevated  into  the  heat 
of  heaven,  and  joined  to  the  light  of  heaven,  in  which  the  un¬ 
derstanding  is,  and  a  marriage  is  effected,  which  is  the  mar 
riage  of  good  and  truth,  that  is,  of  love  and  wisdom.  Every 
one  may  comprehend  in  the  understanding,  and  see  rationally, 
that  in  as  far  as  he  shuns,  and  turns  away  from,  thefts  and 
fraudulent  acts,  in  so  far  he  loves  sincerity,  rectitude,  and  jus¬ 
tice  ;  also  that  in  as  far  as  he  shuns  and  turns  away  from  revenge 
and  hatred,  in  so  far  he  loves  the  neighbor ;  also  that  in  so  far 
as  he  shuns  and  turns  away  from  adulteries,  in  so  far  he  loves 
chastity,  and  so  on.  Yea,  scarcely  any  one  knows  what  there 
is  of  heaven  and  of  the  Lord  in  sincerity,  rectitude,  justice, 
love  towards  the  neighbor,  chastity,  and  the  rest  of  the  affec¬ 
tions  of  heavenly  love,  before  he  has  removed  their  opposites. 
When  he  has  removed  their  opposites,  then  he  is  in  those  affec¬ 
tions,  and  from  them  knows  and  sees  them ;  in  the  mean  time 
there  is  a  kind  of  veil  interposed,  which  indeed  transmits  the 
light  of  heaven  to  the  love,  but  as  he  does  not  love  wisdom  his 
spouse  in  that  degree,  he  does  not  receive  it,  yea,  haply  he 
reproves  and  chides  her  when  she  returns  from  her  elevation, 
but  still  is  pacified  by  this, — that  the  wisdom  of  his  under¬ 
standing  may  be  subservient  to  honor,  glory,  or  gain,  as  a 
means.  But  in  this  case  he  puts  himself  and  the  world  in  the 
first  place,  and  the  Lord  and  heaven  in  the  second  place  ;  and 
what  is  put  in  the  second  place  is  loved  in  proportion  as  it  is 
subservient ;  and  if  it  is  not  subservient,  it  is  renounced  and  re¬ 
jected,  at  any  rate  after  death,  if  not  before.  Hence  then  this 
truth  is  evident,  that  love  or  the  will  is  purified  in  the  under¬ 
standing,  if  they  are  both  elevated  together. 

420.  The  same  thing  is  imaged  in  the  lungs,  whereof  the 
arteries  and  veins  correspond  to  affections  that  are  of  love,  and 
the  respirations  to  perceptions  and  thoughts  that  are  of  the  un¬ 
derstanding,  as  we  said  above.  That  the  blood  of  the  heart  purifies 
itself  of  crude  matters  in  the  lungs,  and  also  nourishes  itself  with 
suitable  matters  from  the  air  that  is  inspired,  is  evident  from 
much  experience.  That  the  blood  purifies  itself  of  crude,  matters 
in  the  lungs ,  is  ev..dent  not  only  from  the  influent  blood,  which  ia 
171 


ANGELIC  WISDOM  CONCERNING 


420,  421 

venous,  and  hence  full  of  the  chyle  collected  from  the  food  and 
drink,  hut  also  from  the  humidity  of  the  expirations,  and  from 
their  smell,  as  well  as  from  the  diminished  quantity  of  the  blood 
returned  into  the  left  ventricle  of  the  heart.  That  the  blood 
nourishes  itself  with  suitable  matters  from  the  air  inspired,  is  evi-  - 
dent  from  the  immense  abundance  of  odors  and  exhalations 
that  are  continually  issuing  from  shrubberies,  gardens,  and 
plantations,  and  from  the  immense  quantity  of  salts  of  various 
kinds  issuing  with  water  from  land,  rivers,  and  lakes,  and  from 
the  immense  quantity  of  human  and  animal  exhalations  and 
effluvia  with  which  the  air  is  impregnated.  That  these  enter 
the  lungs  with  the  air,  cannot  be  denied  ;  and  as  this  is  the 
case  it  cannot  be  denied  that  the  blood  attracts  therefrom  such 
things  as  are  serviceable  to  it,  and  tliuae  things  are  serviceable 
that  correspond  to  the  affections  of  its  love.  Hence,  in  the 
air-cells  or  inmost  parts  of  the  lungs,  there  are  multitudes  of 
small  veins  with  little  mouths,  which  absorb  such  things ;  and 
hence  the  blood  returned  into  the  left  ventricle  of  the  heart  is 
changed  into  arterial  and  florid  blood.  These  considerations 
prove,  that  the  blood  purifies  itself  of  heterogeneous  things, 
and  nourishes  itself  from  homogeneous  ones.  That  the  blood 
in  the  lungs  purifies  and  nourishes  itself  correspondently  to  the 
affections  of  the  mind,  is  not  yet  known,  but  it  is  very  well 
known  in  the  spiritual  world  ;  for  the  angels  in  the  heavens  are 
delighted  only  with  odors  that  correspond  to  the  love  of  their 
wisdom  ;  whereas  the  spirits  in  hell  are  delighted  only  with 
odors  that  correspond  to  some  love  in  opposition  to  wisdom ; 
the  latter  odors  are  stinking,  but  the  former  odors  are  fragrant. 
That  men  in  the  world  impregnate  their  blood  wTith  similar 
things  according  to  correspondence  with  the  affections  of  their 
love,  follows  of  consequence  ;  for  what  a  man’s  spirit  loves, 
that,  according  to  correspondence,  his  blood  craves,  and  attracts 
in  respiration.  From  this  correspondence  it  follows,  that  a  man 
is  purified  as  to  his  love,  if  he  loves  wisdom,  and  that  he  is 
defiled  if  he  does  not  love  her ;  all  a  man’s  purification  being 
effected  by  the  truths  of  wisdom,  and  all  his  defilement  by  the 
falses  that  are  opposed  to  them. 

421.  XVII.  That  love  or  the  will  is  defiled  in  the  under¬ 
standing ,  and  by  it,  if  they  be  not  elevated  together:  because,  if 
love  be  not  elevated,  it  remains  impure,  as  we  said  above,  n. 
41 9,  420  ;  and  when  it  remains  impure,  it  loves  impure  things, 
such  as  revenge,  hatred,  fraud,  blasphemy,  adultery  ;  these  are 
then  its  affections,  which  are  lusts,  and  it  rejects  the  things  of 
charity,  justice,  sincerity,  truth,  and  chastity.  IV e  say  that, 

love  is  defiled  in  the  understanding,  and  by  it ;  in  the  under¬ 
standing,  when  love  is  affected  by  those  impure  things  ;  by  the 
understanding ,  when  love  causes  the  things  of  wisdom  to  be 
made  its  servants,  and  still  more  so  when  it  perverts,  falsifies, 
172 


THE  DIVINE  LOVE. 


421—423 


tu.d  adulterates  them.  Of  the  state  of  the  heart,  or  of  its 
blood  in  the  lungs,  corresponding  to  these  things,  there  is  no 
need  to  say  more  than  has  been  said  above,  n.  420  ;  only  that 
instead  of  the  purification  of  the  blood  its  defilement  is  effected  ; 
and  instead  of  the  nourishment  of  the  blood  bv  fragrant  exha- 
lations,  it  is  nourished  by  stenches  ;  just  as  it  is  in  heaven  and 
in  hell. 

422.  XVIII.  That  love  purified  by  wisdom  in  the  under¬ 
standing  becomes  spiritual  and  celestial.  A  man  is  born  natural, 
but  in  proportion  as  his  understanding  is  elevated  into  the  light 
of  heaven,  and  his  love  at  the  same  time  into  the  heat  of  heaven, 
he  becomes  spiritual  and  celestial ;  in  this  case  he  becomes  like 
the  garden  of  Eden,  which  is  at  once  in  vernal  light  and  in 
vernal  heat.  The  understanding  is  not  made  spiritual  and  celes¬ 
tial,  but  the  love  is  ;  and  when  the  love  is,  it  also  makes  its 
spouse  the  understanding  spiritual  and  celestial.  The  love  is 
made  so  by  a  life  according  to  the  truths  of  wisdom,  that  the 
understanding  teaches  and  shows.  The  love  imbibes  these  by 
its  understanding,  and  not  from  itself  ;  for  the  love  cannot  ele¬ 
vate  itself  unless  it  knows  truths,  and  it  cannot  know  them  but 
bv  an  elevated  and  enlightened  understanding  :  and  then  it  is 
elevated,  in  proportion  as  it  loves  truths  by  doing  them.  It  is 
one  thing  to  understand,  and  another  to  will ;  or  one  thing  to 
say,  and  another  to  do.  There  are  some  that  understand  and 
speak  the  truths  of  wisdom,  but  neither  will  nor  do  them. 
\Vhen  the  love  does  the  truths  of  light  that  it  understands  and 
speaks,  then  it  is  elevated.  A  man  may  see  this  from  his  rea¬ 
son  alone  ;  for  what  is  he  that  understands  and  speaks  the 
truths  of  wisdom,  while  he  lives  contrary  to  them,  that  is 
while  he  wills  and  acts  against  them  ?  Love  purified  by  wisdom 
becomes  spiritual  and  celestial,  because  a  man  has  three  degrees 
of  life,  natural,  spiritual,  and  celestial  (treated  of  in  Part  III.) ; 
and  man  is  capable  of  being  elevated  from  one  to  another ;  but 
he  is  not  elevated  bv  wisdom  alone,  but  bv  a  life  according  to 
wisdom,  for  a  man’s  life  is  his  love  :  so  far,  therefore,  as  he 
lives  according  to  wisdom,  so  far  he  loves  it,  and  he  lives  ac- 
cording  to  wisdom  in  proportion  as  he  purifies  himself  from 
uncleannesses,  which  are  sins  ;  and  he  loves  wisdom  in  propor¬ 
tion  as  he  does  this. 

423.  That  love  purified  by  wisdom  in  the  understanding 
becomes  spiritual  and  celestial,  cannot  so  well  be  seen  by  corre¬ 
spondence  with  the  heart  and  lungs,  because  no  one  can  see 
the  quality  of  the  blood  by  which  Ihe  lungs  are  kept  in  their 
state  of  respiration  :  the  blood  may  abound  with  impurities, 
and  yet  not  be  distinguishable  from  pure  blood  ;  and  the  respi¬ 
ration  of  a  merely  natural  man  appears  similar  to  the  respiration 
of  a  spiritual  man.  But  the  difference  is  well  understood  in 
heaven,  for  erv  one  there  breathes  according  to  the  marriage 

173 


ANGELIC  WISDOM  CONCERNING 


423,  424 

of  love  and  wisdom  ;  wherefore  as  the  angels  are  known  by  that 
marriage,  they  are  also  known  by  their  respiration  ;  and  hence 
when  any  one,  who  is  not  in  that  marriage,  comes  into  heaven, 
he  experiences  anguish  at  the  chest,  and  gasps  for  breath  like 
one  in  the  agonies  of  death  ;  wherefore  such  persons  throw 
themselves  headlong  down,  and  never  rest  till  they  are  with 
those  who  are  in  a  similar  respiration,  for  tlieci  by  correspond¬ 
ence  they  are  in  similar  affection,  and  thence  in  similar  thought. 
Hence  it  may  appear,  that  with  the  spiritual  man,  the  purer 
blood,  which  by  some  is  called  the  animal  spirit,  is  purified ; 
and  that  it  is  purified  in  proportion  as  the  man  is  in  the  mar¬ 
riage  of  love  and  wisdom  :  this  purer  blood  proximately  corre¬ 
sponds  to  that  marriage  ;  and  as  this  flows  into  the  blood  of  the 
body,  it  follows  that  the  latter  is  also  purified  by  it :  the  con¬ 
trary  takes  place  with  those  in  whom  the  love  is  defiled  in  the 
understanding.  But,  as  we  said,  no  one  can  explore  this  by 
any  experiment  on  the  blood,  but  only  by  the  affections  of  love, 
because  these  correspond  to  the  blood. 

424.  XIX.  That  love  defiled  in  and  lay  the  understanding , 
becomes  natural ,  sensual ,  and,  corporeal.  Natural  love,  separated 
from  spiritual  love,  is  opposite  to  spiritual  love  ;  for  natural  love 
is  the  love  of  self  and  the  world,  and  spiritual  love  is  the  love  of 
the  Lord  and  the  neighbor  ;  and  the  love  of  self  and  the  world 
looks  downward  and  outward,  and  the  love  of  the  Lord  looks 
upward  and  inward.  Wherefore,  when  natural  love  is  separated 
from  spiritual  love,  it  cannot  be  elevated  from  a  man’s  proprium, 
but  remains  immersed  therein,  and  so  far  as  it  loves  this,  so  far 
it  is  glued  to  it;,  and  then  if  the  understanding  ascends,  and 
sees  the  truths  of  wisdom  by  the  light  of  heaven,  the  natural 
love  draws  it  down  and  joins  it  to  itself  in  its  proprium,  and 
there  either  rejects  the  truths  of  wisdom,  or  falsifies  them,  or 
encompasses  itself  with  them,  in  order  that  it  may  speak  them 
for  fame.  As  natural  love  may  ascend  by  degrees,  and  become 
spiritual  and  celestial,  so  also  it  may  descend  by  degrees,  and 
become  sensual  and  corporeal ;  and  it  descends  in  proportion  as 
it  loves  dominion  from  no  love  of  use,  but  solely  from  the  love 
of  self  :  this  love  it  is  that  is  called  the  devil.  Those  who  are  in  » 
this  love  can  speak  and  act  like  those  who  are  in  spiritual  love ; 
but  then  they  speak  and  act  either  from  memory,  or  from  the 
understanding  elevated  by  itself  into  the  light  of  heaven  : 
nevertheless  the  things  which  they  say  and  do  are  comparatively 
as  fruits,  the  surface  of  which  appears  beautiful,  but  which 
are  rotten  within ;  or  like  almonds,  the  shells  of  which  appear 
sound,  but  which  are  worm  eaten  within.  These  things  in 
the  spiritual  world  are  called  phantasies,  and  bv  them  harlots, 
which  are  there  called  svrens,  make  themselves  beautiful,  and 
adorn  themselves  with  becoming  garments,  but  nevertheless, 
when  the,  phantasy  is  removed  they  appear  as  spectres.  These 
174 


THE  DIVLNB  LOVE. 


424,  425 


things  also  are  like  devils  that  make  themselves  angels  of  light. 
When  that  corporeal  love  draws  down  its  understanding,  as  is 
the  case  when  men  are  alone,  and  think  from  their  love,  then 
they  think  against  God  in  favor  of  nature,  against  heaven  in 
favor  of  the  world,  and  against  the  goods  and  truths  of  the 
church  in  favor  of  the  evils  and  falses  of  hell ;  thus  contrary  to 
wisdom.  Hence  appears  the  nature  of  corporeal  men  ;  they  are 
not  corporeal  as  to  their  understanding  but  as  to  their  love,  that 
is,  they  are  not  corporeal  as  to  their  understanding  when  they 
speak  in  compare .  but  when  they  speak  with  themselves  in 
spirit ;  and  as  in  spirit  they  are  such,  therefore  after  death  as  to 
both  the  love  and  the  understanding,  they  become  what  are 
called  corporeal  spirits  :  then  those  who  in  the  world  have  been 
in  extreme  love  of  rule  from  the  love  of  self,  and  at  the  same 
time  in  superior  elevation  of  the  understanding,  appear  as  to 
their  bodies  like  Egyptian  mummies,  and  as  to  their  minds 
stupid  and  idiotic.  Who  in  the  world  at  this  day  knows  that 
this  love  in  itself  is  of  such  a  nature?  Nevertheless,  there  does 
exist  a  love  of  rule  from  the  love  of  use, — -from  the  love  of  use 
not  for  the  sake  of  self,  but  for  the  sake  of  the  common  good : 
men  however  can  scarcely  distinguish  one  from  the  other,  but 
still  there  is  a  difference  between  them  as  great  as  between 
heaven  paid  hell.  The  differences  between  these  two  loves  of 
rule  may  be  seen  in  the  work  On  Heaven  and  Hell,  n.  531 
to  565. 

425.  NN.  That  the  faculty  of  understanding,  called  ration¬ 
ality,  and  the  faculty  of  acting,  called  liberty,  still  remain.  These 
two  faculties  of  man  were  treated  of  above,  n.  264  to  267.  Man 
has  these  two  faculties,  that  he  may  from  natural  become  spi¬ 
ritual,  that  is,  be  regenerated  ;  for,  as  we  said  above,  it  is  a 
man's  love  that  becomes  spiritual  and  is  regenerated,  and  it  can¬ 
not  become  spiritual,  or  be  regenerated,  unless  by  its  under¬ 
standing  it  knows  what  is  evil  and  what  is  good,  and  thence 
what  is  true  and  what  is  false.  When  it  knows  these  things,  it 
may  choose  one  or  the  other;  and  if  it  chooses  good,  it  may  be 
informed  by  its  understanding  of  the  means  whereby  it  may 
come  to  good.  All  the  means  by  which  men  may  come  to  good 
are  provided.  To  know  and  understand  these  means  is  the  part 
of  rationality,  and  to  will  and  do  them  is  the  part  of  liberty  / 
liberty  also  is  to  will  to  know,  understand,  and  think  them. 
Those  who  from  the  doctrine  of  the  church,  believe  that  spi¬ 
ritual  or  theological  things  transcend  the  understanding,  and 
that  therefore  they  are  to  be  believed  without  being  under¬ 
stood,  know  nothing  of  the  faculties  of  rationality  and  liberty. 
Such  persons  cannot  but  deny  the  faculty  of  rationality.  And 
those  who,  from  the  doctrine  of  the  church,  believe  that  no  one 
can  do  good  of  himself,  and  that  therefore  good  is  not  to  be 
done  from  anv  will  for  the  sake  of  salvation,  cannot  but  deny 
175 


425,  42 £ 


ANGELIC  WISDOM  CONCERNING 


from  a  principle  of  religion  both  these  faculties  which  man  i? 
possessed  of:  therefore  also  those  who  have  confirmed  themselves 
in  these  persuasions,  after  death,  according  to  their  belief  are 
deprived  of  both,  and  instead  of  heavenly  liberty  in  which  they 
might  have  been,  are  in  infernal  liberty,  and  instead  of  angelic 
wisdom,  which  they  might  have  been  in  from  rationality,  are  in 
infernal  insanity :  and,  what  is  wonderful,  they  acknowledge 
both  these  faculties  to  have  place  in  doing  evils  and  in  thinking 
things  false ;  not  knowing  that  the  liberty  of  doing  evils  is 
slavery,  and  that  the  rationality  of  thinking  things  false  is  irra¬ 
tional.  It  is  however  to  be  borne  in  mind,  that  both  liberty 
and  rationality  are  not  man’s,  but  the  Lord’s  in  man,  and  that 
they  cannot  be  appropriated  to  a  man  as  his  own  ;  also,  that  they 
cannot  be  given  to  a  man  as  his  own,  but  that  they  are  con¬ 
tinually  the  Lord’s  in  him,  and  still  that  they  are  never  taken 
away  from  man.  Without  them  a  man  cannot  be  saved,  for  with- 
out  them  he  cannot  be  regenerated,  as  was  said  above  ;  where¬ 
fore  a  man  is  instructed  by  the  church  that  he  cannot  think  truth 
from  himself,  nor  do  good  from  himself.  But  as  a  man  does  not 
perceive  otherwise  than  that  he  thinks  truth  from  himself  and 
does  good  from  himself,  it  is  manifest  that  he  ought  to  believe 
that  he  thinks  truth  as  from  himself,  and  does  good  as  from 
himself :  if  he  does  not  believe  this,  then  he  either  does  not 
think  truth  or  do  good,  and  so  has  no  religion,  or  he  thinks 
truth  and  does  good  from  himself,  and  in  this  case  ascribes  to 
himself  what  is  divine.  That  a  man  ought  to  think  truth  and  do 
good  as  from  himself,  may  be  seen  in  the  Doctrine  of  Life 
for  the  Hew  Jerusalem,  from  beginning  to  end. 

426.  XXI.  That  spiritual  and  celestial  love  is  love  towards 
the  neighbor  and  love  to  the  Lord  f  and  that  natural  and  sensual 
love  is  love  of  the  world  and  love  of  self.  By  love  towards  the 
neighbor  we  mean  the  love  of  uses,  and  by  love  to  the  Lord  we 
mean  the  love  of  doing  uses,  as  was  shown  before.  These  loves 
are  spiritual  and  celestial,  because  to  love  uses,  and  to  do  them 
from  the  love  of  them,  is  separate  from  the  love  of  man’s  pro- 
prium.  He  that  spiritually  loves  uses  has  no  respect  to  himself, 
but  to  others  without  himself,  by  whose  good  lie'  is  affected. 
The  loves  opposed  to  these  are  the  loves  of  self  and  of  the 
world,  for  these  have  no  respect  to  use  for  the  sake  of  others, 
but  for  the  sake  of  self,  and  those  who  do  this  invert  the  divine 
order,  and  put  themselves  in  the  place  of  the  Lord,  and  the 
world  in  the  place  of  heaven ;  hence  they  look  back  from  the 
Lord  and  from  heaven,  and  to  look  back  from  them  is  to  look 
towards  hell :  but  more  concerning  these  loves  may  be  seen 
above,  n.  424.  A  man  however  does  not  feel  and  perceive  the 
love  of  doing  uses  for  the  sake  of  uses,  as  he  does  the  love  of 
doing  uses  for  the  sake  of  self ;  hence  also  he  does  not  know, 
when  he  does  uses,  whether  he  does  them  for  the  sake  of  use 
176 


THE  DIVINE  LOVE. 


426,  427 


or  for  the  sake  of  self :  but  let  him  know  that  he  does  uses  for 
the  sake  of  use  in  as  far  as  he  shuns  evils ;  for  in  as  far  as  he 
shuns  evils  he  does  uses,  not  from  himself  but  from  the  Lord. 
Evil  and  good  are  opposite ;  wherefore  in  as  far  as  any  one  is 
not  in  evil,  in  so  far  he  is  in  good.  Xo  one  can  be  in  evil  and 
good  at  the  same  time,  because  no  one  can  serve  two  masters  at 
the  same  time.  These  observations  are  to  shew,  that  although 
a  man  does  not  sensibly  perceive  whether  the  uses  that  he  does 
are  for  the  sake  of  use  or  for  the  sake  of  self ;  that  is,  whether 
they  are  spiritual  or  merely  natural  uses,  still  he  may  know  it 
from  this,  whether  he  thinks  evils  are  sins  or  not :  if  he  thinks 
they  are  sins,  and  therefore  does  them  not,  then  the  uses  that 
he  does  are  spiritual ;  and  while  he  shuns  sins  with  aversion, 
he  also  begins  to  perceive  sensibly  the  love  of  uses  for  the  sake 
of  use,  and  this  from  a  spiritual  delight  in  them. 

427.  XXII.  That  it  is  the  same  with  charity  and  faith  and 
their  conjunction ,  as  with  the  will  and  understanding  and  their 
conjunction .  The  heavens  are  distinguished  according  to  two 
loves,  celestial  love  and  spiritual  love :  celestial  love  is  love  to 
the  Lord,  and  spiritual  love  is  love  towards  the  neighbor.  These 
loves  are  distinguished  by  this,  that  celestial  love  is  the  love  of 
good,  and  spiritual  love  is  the  love  of  truth  ;  for  those  who  are 
in  celestial  love  do  uses  from  the  love  of  good,  and  those  wdio 
are  in  spiritual  love  do  uses  from  the  love  of  truth.  The  mar¬ 
riage  of  celestial  love  is  with  wisdom,  and  the  marriage  of  spi¬ 
ritual  love  is  with  intelligence  ;  for  it  is  of  wisdom  to  do  good 
from  good,  and  of  intelligence  to  do  good  from  truth  ;  wherefore 
celestial  love  does  good,  and  spiritual  love  does  truth.  The  dif¬ 
ference  between  these  two  loves  cannot  be  described  but  by  this, 
that  those  who  are  in  celestial  love  have  wisdom  inscribed  on 
their  lives,  and  not  on  their  memories,  and  hence  they  do  not 
talk  of  divine  truths,  but  do  them ;  but  those  who  are  in  spiritual 
love  have  wisdom  inscribed  on  their  memories,  and  hence  they 
talk  of  divine  truths,  and  do  them  from  principles  in  the 
memory.  Since  those  who  are  in  celestial  love  have  wisdom 
inscribed  on  their  lives,  therefore  they  immediately  perceive 
whether  what  they  hear  be  truth  or  not ;  and  when  they  are 
asked  if  it  is  truth,  they  only  answer  that  it  is,  or  that  it  is 
not.  These  are  they  who  are  meant  by  the  Lord’s  words, 
“Let  your  communication  be  Yea,  yea,  Xav,  nay,”  Matt, 
v.  37.  And  as  they  are  such,  they  will  not  hear  anything 
of  faith,  saying,  What  is  faith,  is  it  not  wisdom  ?  and  what 
is  charity,  is  it  not  to  do  ?  And  when  they  are  told  that 
faith  consists  in  believing  what  is  not  understood,  they  turn 
away,  saying,  This  person  is  out  of  his  senses.  These  are  in 
the  third  heaven,  and  are  the  wisest  of  all.  Such  do  those  be 
come  in  the  world  who  immediately  apply  to  life  the  divine 
things  which  they  hear,  turning  away  from  evils  as  infernal,. 
177 


427—431 


ANGELIC  WISDOM  CONCERNING 


and  worshipping  the  Lord  alone.  These  persons,  being  in  inm> 
cence,  appear  to  others  as  infants ;  and  as  they  do  not  converse 
concerning  the  truths  of  wisdom,  and  as  there  is  nothing  of 
pride  in  their  speech,  they  also  appear  simple ;  nevertheless 
when  they  hear  any  one  speak,  they  perceive  all  things  of  his 
love  from  the  sound,  and  all  things  of  his  intelligence  from  the 
speech.  These  are  they  who  are  in  the  marriage  of  love  and 
wisdom  from  the  Lord,  and  who  represent  the  cardiac  of  hea¬ 
ven  spoken  of  above. 

428.  But  those  who  are  in  spiritual  love,  or  love  towards 
the  neighbor,  have  not  wisdom  inscribed  on  their  lives,  but 
they  have  intelligence  ;  for  it  is  the  part  of  wisdom  to  do  good 
from  the  affection  of  good,  but  of  intelligence  to  do  good  from 
the  affection  of  truth,  as  we  said  above.  These  also  do  not 
know  what  faith  is  :  if  it  be  named  they  understand  truth,  and 
if  charity  be  named  they  understand  doing  truth :  and  when 
they  are  told  they  must  believe,  they  say  it  is  a  vain  way  of 
speaking,  and  add,  Who  does  not  believe  truth  ?  they  add  this 
because  they  see  truth  in  the  light  of  their  heaven  ;  and  to  be¬ 
lieve  what  they  do  not  see  they  call  either  simplicity  or  fool¬ 
ishness.  These  constitute  the  pulmonic  of  heaven,  spoken  of 
above. 

429.  But  those  who  are  in  spiritual-natural  love  have  neither 
wisdom  nor  intelligence  inscribed  on  their  lives,  but  they  have 
something  of  faith  from  the  Word,  so  far  as  this  is  conjoined 
wuth  charity.  Not  knowing  what  charity  is,  or  whether  faith 
be  truth,  they  cannot  be  among  those  in  the  heavens  that  are 
in  wisdom  and  intelligence,  but  only  among  those  that  are 
in  knowledge.  Those,  however,  who  have  shunned  evils  as  sins, 
are  in  the  ultimate  heaven,  in  a  light  similar  to  that  of  the 
moon  by  night :  but  those  that  have  not  established  themselves 
in  the  belief  of  what  they  do  not  know,  and  at  the  same  time 
have  been  in  some  affection  of  truth,  are  instructed  by  the 
angels,  and  according  to  their  reception  of  truths,  and  con¬ 
formity  of  life  thereto,  are  elevated  to  the  societies  of  those 
who  are  in  spiritual  love  and  consequent  intelligence  :  these 
become  spiritual :  the  rest  remain  spiritual -natural.  Those  who 
have  lived  in  faith  separate  from  charity  are  removed  and  sent 
out  of  the  way  into  deserts,  because  they  are  not  at  all  in  good, 
consequently  not  at  all  in  the  marriage  of  good  and  truth,  like 
all  that  are  in  the  heavens. 

430.  All  that  has  been  said  in  this  Part  of  love  and  wisdom, 
may  be  said  of  charity  and  faith,  if  wTe  substitute  spiritual  love 
for  charity,  and  truth,  from  which  intelligence  is  derived,  for 
faith.  It  is  the  same  whether  you  say  the  wTill  and  understand¬ 
ing,  or  love  and  intelligence,  since  the  will  is  the  receptacle  of 
love,  and  the  understanding  is  the  receptacle  of  intelligence. 

431.  To  what  has  been  said  I  will  add  this  memoiable  fact 
178 


THE  DIVINE  LOYE. 


431,  432 


In  heaven,  a.l  who  do  uses  from  the  affection  of  uses,  derive 
from  the  communion  in  which  they  are,  that  they  are  wiser  and 
happier  than  others.  To  do  uses  there  and  among  them,  is  to 
act  sincerely,  uprightly,  justly  and  faithfully,  in  the  work  of 
their  calling.  This  they  call  charity  ;  and  acts  of  divine  worship 
they  call  signs  of  charity,  and  the  other  things,  debts  and 
offices  of  kindness ;  and  they  say,  that  when  any  one  does  his 
particular  duty  sincerely,  uprightly,  justly  and  faithfully,  the 
community  subsists  and  persists  in  well-being ;  and  that  this  is 
to  be  in  the  Lord,  because  all  that  flows  from  the  Lord  is  use, 
and  it  flows  from  the  parts  into  the  community,  and  from  the 
community  to  the  parts.  The  parts  there  are  the  angels,  and 
the  community  is  their  society. 

432.  The  nature  of  a  man's  initiament  at  conception. 
The  nature  of  the  initiament  or  primitive  of  a  man  in  the  womb 
after  conception,  no  one  can  know,  because  it  cannot  be  seen ; 
and  moreover  it  is  of  a  spiritual  substance,  which  natural  light 
cannot  render  visible.  InTow  as  there  are  some  persons  in  the 
world  of  such  a  nature,  that  they  direct  their  minds  to  the 
investigation  of  the  primitive  of  man,  or  of  the  father’s  seed, 
by  which  conception  is  effected  *  and  as  many  of  them  have 
fallen  into  the  error  of  thinning  tnat  a  man  is  in  his  fullness  from 
his  first,  which  is  his  beginning,  and  that  then  by  growing  he 
is  perfected,  it  has  been  discovered  to  me  what  that  beginning 
or  first  is  in  its  form.  This  was  discovered  to  me  bv  the  angels, 
to  whom  it  was  revealed  by  tLe  Loi  d ;  and  who  (since  they  had 
made  it  a  part  of  their  wdsdom,  and  since  the  delight  of  their 
wdsdom  is  to  communicate  vffiat  they  know  to  others),  by  per¬ 
mission,  represented  the  initial  form  of  a  man  in  a  type  before 
my  eyes  in  the  light  of  heaven.  It  vTas  as  follows.  I  saw  as  it 
wTere  a  most  minute  image  of  a  brain  with  a  delicate  delineation 
of  somewdiat  of  a  face  in  front,  without  any  appendage.  This 
primitive  in  the  superior  protuberant  part  w^as  a  compages  of 
contiguous  globules  or  spherules,  and  each  spherule  was  com-' 
posed  of  others  still  more  minute,  and  each  of  these  in  like 
manner  of  the  most  minute  of  all ;  thus  it  wms  of  three'  de¬ 
grees.  In  front,  in  the  flat  part,  there  appeared  something 
delineated  for  a  face.  The  convex  part  was  covered  with  a  very 
fine  membrane  or  meninx,  which  v'as  transparent.  The  pro¬ 
tuberant  part,  which  was  a  type  of  the  brain  in  miniature,  was 
also  divided  into  two  chambers  as  it  were,  as  the  full-grown 
brain  is  into  two  hemispheres  ;  and  it  was  told  me,  that  the 
right  chamber  was  the  receptacle  of  love,  and  the  left,  the 
receptacle  of  wdsdom,  and  that  by  wonderful  interweavings  they 
were  as  it  were  consorts  and  companions.  Moreover  it  wras 
nhowm  in  the  light  of  heaven,  which  shone  upon  it,  that  inter¬ 
nally,  the  compages  of  this  little  brain,  as  regarded  its  situation 
and  fluxion,  was  in  the  order  and  form  of  heaven,  and  that  its 
1T9 


432 


ANGELIC  WISDOM,  ETC. 

exterior  compages  was  in  opposition  to  that  order  and  form. 
After  these  things  were  shown  and  seen,  the  angels  said,  that 
the  two  interior  degrees,  which  were  in  the  order  and  form  of 
heaven,  were  receptacles  of  love  and  wisdom  from  the  Lord ; 
and  that  the  exterior  degree,  which  was  in  opposition  to  the 
order  and  form  of  heaven,  was  the  receptacle  of  infernal  love 
and  insanity ;  because  man  by  hereditary  degeneracy  is  born 
into  evils  of  all  kinds,  and  these  evils  reside  in  the  extremities 
there ;  and  this  degeneracy  is  not  removed,  unless  the  superior 
degrees  are  opened,  which,  as  was  said,  are  the  receptacles  of 
love  and  wisdom  from  the  Lord.  And  as  love  and  wisdom  is 
very  man,  for  love  and  wisdom  in  its  essence  is  the  Lord,  and 
as  this  primitive  of  a  man  is  a  receptacle,  it  follows  that  in  the 
primitive  there  is  a  continual  effort  to  the  human  form,  which 
also  it  successively  assumes. 

180 


INDEX 


TO 

THE  DIVINE  LOVE  AND  WISDOM. 


The  Numbers  refer  to  the  Paragraphs ,  and  not  to  the  Pages. 


Abodes  of  the  Lord,  170  ;  of  angels  and 
spirits,  9‘2. 

Abuse  of  liberty  and  rationality,  267. 
M  an’s  abuse  of  the  faculty  of  elevating  his 
understanding  above  his  own  love,  895. 
The  abuse  of  uses  does  not  take  away 
use,  331. 

Aconite,  whence  it  originated,  339. 

Act,  the,  derives  its  being  from  love,  its 
quality  from  the  understanding,  406.  The 
acts  of  the  body  contain  in  them  all  the 
prior  principles  from  whence  they  proceed, 
277,  278. 

Action  and  Reaction. — Action  pertains 
to  life  alone,  68.  Reaction  is  excited  by 
the  action  of  life.  68.  In  the  greatest,  as 
in  the  smallest  things  in  the  universe,  as 
well  living  as  dead,  there  is  action  and 
reaction,  263.  Without  reaction,  action 
would  cease,  260.  From  action  and  re¬ 
action  proceeds  the  equilibrium  of  all 
tilings,  68,  268. 

Adam,  287.  325.  Errors  respecting  Adam, 
117,269. 

Adoration  flows  from  humiliation,  335. 

Affection  is  a  determination  of  the  love, 
410.  It  belongs  to  the  will,  because  it  be¬ 
longs  to  the  love,  372.  It  derives  its  origin 
from  the  Divine  Love,  33.  Affection  is 
possible  only  by  means  of  atmospheres 
urer  than  air,  176.  From  the  affection  of 
nowing,  results  the  affection  of  truth  ; 
from  the  affection  of  understanding,  results 
the  perception  of  truth and  from  the  affec¬ 
tion  of  seeing  truth,  results  thought,  404. 
Affection  is  in  thought,  as  sound  is  in  lan¬ 
guage,  372.  Affection  is  perceived  only  by 
a  certain  delight  in  thinking,  speaking,  and 
acting,  364.  Affection,  thought,  and  action, 
are  arranged  according  to  discrete  degrees, 
214.  The  affections  which  pertain  to  love 
appear  in  a  certain  image  in  the  face,  and 
the  thoughts  which  belong  to  wisdom  ap¬ 
pear  in  a  certain  light  in  the  eyes,  365. 
The  affections  are  substances,  and  real  and 
actual  forms,  not  abstractions  without  sub¬ 
stance  or  form,  42.  224,  316;  they  do  not 
exist  out  of  subjects,  but  they  are  the  states 
of  subjects,  209,  224,  291.  All  the  opera¬ 
tions  of  the  love  or  of  the  will  extrinsic  to 
the  understanding,  relate  not  to  the  affec¬ 
tions  of  truth,  but  to  the  affections  of  good, 

181 


404.  The  affections  of  love  correspond  to 
the  blood,  423.  See  Thought. 

Air  is  the  last  of  the  three  atmospheres, 
176.  Its  pressure  and  its  action  on  the 
body,  176. 

Ale-Provident,  it  may  in  some  degree 
be  seen  how  God  is,  21. 

Anatomy.  —  Proofs  and  confirmations 
drawn  from  the  anatomy  of  the  brain,  366; 
of  the  heart,  399  ;  of  the  embryo,  401.  Con¬ 
junction  of  the  heart  and  lungs,  403,  408; 
structure  of  the  lungs,  405,  412  ;  respiration, 
of  the  lungs,  408  ;  operations  of  the  heart, 
410:  arteries,  veins,  and  air-vessels,  412; 
purification  and  nourishment  of  the  blood, 
420.  See  also  365,  373. 

Angel. — Love  and  wisdom  constitute  an 
angel ;  and  these  two  belonging  to  the  Lord, 
angels  are  angels  from  the  Lord,  and  not 
from  themselves,  114.  Angels,  like  men, 
have  an  internal  and  an  external,  87.  They 
breathe,  speak,  and  hear  in  the  spiritual 
world,  like  men  in  the  natural  world,  176. 
They  have  all  and  every  thing  that  men 
have  on  earth,  135.  They  appear  in  the 
place  in  which  their  thought  is,  285.  All 
that  appears  around  them  is  produced  and 
created  from  them,  322.  The  angel  of 
heaven,  and  man  of  the  church,  make  one 
by  correspondence,  118.  When  angels 
speak  with  man  it  is  in  a  natural  lan¬ 
guage,  which  is  the  language  proper  to 
man,  257.  The  delight  of  the  wisdom  of 
angels  is  to  communicate  to  others  what 
they  know,  432. 

Angelic  principle,  the,  consists  in  the 
equal  reception  of  love  and  wisdom,  102. 
The  essential  angelic  principle  of  heaven 
is  the  Divine  Love  and  Wisdom,  114. 

Animal  kingdom. — Forms  of  the  uses  of 
this  kingdom,  316.  Relation  with  man  in 
each  and  every  thing  of  the  animal  king¬ 
dom,  61. 

Animalcules,  hurtful,  their  origin,  341, 
342.  343. 

Animals,  whence  they  derive  their  ori¬ 
gin,  and  how  they  are  produced,  340,  346, 
851.  There  are  in  them  degrees  of  both 
kinds,  225.  Wonders  presented  by  Cneir 
instinct.  ,;0,  61.  The  knowledge  possessed 
by  animals  inherent  in  them,  134.  Streams 
of  effluvia  constantly  flow  from  animaia. 


TIIE  DIVINE  LOVE  AND  WISDOM. 


293.  The  animals  which  appear  in  the 
spiritual  world  are  pure  correspondences, 

839. 

Antipodes,  the  comparison  with,  275. 

Aorta,  the,  405,  412,  413,  415. 

Appearances  are  the  first  things  from 
which  the  human  mind  forms  its  under¬ 
standing,  and  can  only  be  dissipated  by 
investigation  of  the  cause,  40.  So  long  as 
appearances  remain  such,  they  are  appa¬ 
rent  truths  ;  but  when  they  are  confirmed, 
they  become  falsities  and  illusions,  108. 
To  speak  according  to  appearance,  349. 
See  also  7,  10,  73,  109,  110,  113,  125,  363. 

Appetites  are  derivations  from  the  love 
or  from  the  will,  363. 

Arcana  concerning  the  Lord,  221,  223  ; 
the  Word,  221;  the  natural  mind  in  man, 
257  ;  the  sun  of  the  spiritual  world,  294. 

Arms,  in  the  Word,  signify  power,  220. 
The  right  arm  has  reference  to  the  good 
of  truth,  and  the  left  arm  to  the  truth  of 
good,  384,  409. 

Arteries. — Pulsation  of  the  arteries  with 
spirits,  and  with  angels,  391,  399,  400,  405, 
40S.  Bronchial  arteries,  405,  407,  413. 
Pulmonary  arteries,  405,  407,  412,  413,  420. 
The  arteries  correspond  to  the  affections, 
and  in  the  lungs  to  the  affections  of  truth, 
4-12,  420. 

Ascension,  triple,  of  degrees  of  alti¬ 
tude,  235.  There  are  six  degrees  of  as¬ 
cent,— namely,  three  in  the  natural,  and 
three  in  the  spiritual  world,  66,  67. 

Ashur,  or  Assyria,  in  the  Word,  signi¬ 
fies  the  Church  as  to  intelligence,  325. 

Atheists. — Those  who  become  atheists, 
349.  Their  position  in  the  spiritual  world, 
357. 

Atmosphere,  the,  is  the  receptacle  and 
continent  of  heat  and  light,  183,  191,  296, 
299.  There  are  three  atmospheres  in  the 
spiritual  world,  and  three  in  the  natural 
world  ;  they  are  similar,  but  the  former  are 
spiritual,  and  the  latter  natural,  173,  178. 
Both  are  discrete  substances,  or  most  mi¬ 
nute  forms,  174.  Difference  between  spir¬ 
itual  and  natural  atmospheres,  175.  The 
atmospheres  in  both  worlds,  in  their  ult.i- 
matcs,  terminate  in  substances  and  mat¬ 
ters,  such  as  there  are  in  the  earths,  302, 
304.  Respiration,  speech,  and  hearing,  are 
effected  through  the  ultimate  atmosphere 
which  is  called  air;  sight  is  possible  only 
through  an  atmosphere  purer  than  air  ; 
thought  and  affection  are  possible  only  by 
means  of  atmospheres  still  purer,  176.  Ail 
things  belonging  to  the  bodies  of  spirits 
and  angels  are  held  in  connection;  things 
external  by  an  aerial  atmosphere,  and  in¬ 
ternals,  by  etherial  atmospheres,  176,  152. 
Atmospheres  are  active  forces,  178.  There 
are  in  them  degrees  of  both  kinds,  i  25. 
See  also  147,  158,  184,  300,  310. 

Attention  is  a  derivation  from  wisdom 
cr  understanding,  363. 

Auricles,  the,  403,  408. 

Autumn,  in  the  Word,  signifies  the  de¬ 
cline  of  the  Church,  73. 

Azygos,  vena,  405. 

182 


Bark. — How  vegetation  is  effected  by 
the  bark,  which  is  the  ultimate  of  the 
stem,  314. 

Basilisks. — Whence  they  originated,  339, 
341. 

Bats. — Whence  they  derived  their  ori¬ 
gin,  339. 

Beasts. — Why  they  cannot  speak,  255. 
The  sensual  man  differs  from  the  beast, 
only  in  being  able  to  store  his  memory 
with  scientifics,  and  from  them  to  think 
and  speak,  255.  See  also  345. 

Beauty',  the,  of  angels  is  the  form  ol 
their  love,  35S,  411. 

Bees. — Their  wonderful  labors,  355,  356. 

Belieytl,  to,  what  we  do  not  comprehend 
is  not  faith,  427.  To  believe  blindly  all 
that  the  councils  and  leaders  of  the  Church 
have  concluded  upon,  is  to  remove  from 
the  sight  of  man  all  things  of  religion 
which  are  called  spiritual.  374. 

Betrothing  of  love,  or  of  the  will,  with 
wisdom  or  the  understanding,  402. 

Bird  representing  the  affection  of  an 
angel,  344.  That  which  is  spiritual,  com¬ 
pared  to  a  bird  of  paradise,  374.  Instinct 
of  birds  inherent  in  them,  134. 

Birth. — The  state  of  man  before  birth  is 
as  the  state  of  seed  in  the  ground  when  it 
takes  root;  the  state  afterbirth  until  the 
time  of  prolification,  is  as  the  germination 
of  a  tree  to  its  fructification,  316. 

Blood,  370,  380,  401,  405.  The  blood 
corresponds  with  the  affections  of  love,  423. 
The  blood  in  the  lungs  is  purified  and  nour¬ 
ished  in  a  manner  corresponding  with  the 
affections,  420.  What  the  spirit  of  man 
loves,  the  blood,  according  to  correspond¬ 
ence,  ardently  desires,  and  by  respiration 
attracts  it,  420.  Blood,  in  the  V  ord,  is 
called  soul ;  the  reason  why,  379.  Arterial 
blood,  420. 

Body',  the,  of  man,  is  the  external,  by 
means  of  which  the  mind  or  spirit  per¬ 
ceives  and  acts  in  the  world,  366,  369. 
All  things  of  the  body  are  principiates, 
that  is,  contextures  proceeding  by  fibres 
from  their  principles,  which  are  recepta¬ 
cles  of  love  and  wisdom,  369.  All  things 
of  the  body  have  relation  to  the  heart  and 
lungs,  372.  The  life  of  the  body  depends 
upon  the  correspondence  of  its  pulse  an  1 
of  its  respiration  with  the  pulse  and  res¬ 
piration  of  the  spirit,  390.  The  form  of 
the  body  corresponds  with  the  form  of  the 
will  and  of  the  under.-tanding,  136.  For¬ 
mation  of  the  body  in  the  uterus,  4o0.  The 
bodies  of  men,  unless  they  be  under  both 
suns,  cannot  either  exist  or  subsist,  112. 
Spiritual  bodies,  what  are  the  substances 
which  form  their  cutaneous  covering,  257, 
388. 

Bones. — Whence  they  originate,  304. 

Brain. — Its  organization,  366,  373,  432. 
Lesion  of  the  brain,  365.  The  two  brains 
continued  from  the  head  into  the  spine, 
366.  The  life  of  man,  in  its  principles,  is 
in  the  brains,  and  in  its  principiates  is  in 
the  body,  365.  In  the  brain  there  are  in¬ 
numerable  substances  and  forms,  in  which 


INDEX. 


every  interior  sense  which  has  relation  to 
the  will  and  understanding  resides,  42;  of 
the  brain,  the  cerebellum  is  particularly  for 
the  will,  and  the  cerebrum  particularly  for 
the  understanding,  3S4.  See,  also,  367,  370, 
409,  432. 

Brkadth,  in  the  Word,  signifies  the  truth 
of  a  thing,  71. 

Breast,  the,  the  dwelling-place  of  the 
heart  and  lumrs,  384.  402,  403. 

Breath. — Man  believes  that  the  soul  or 
spirit  is  like  a  breath  expired  from  the 
lungs--the  reason  why,  383.  The  Lord  is 
called  the  Breath  of  Life,  3S3. 

Bronchia,  ramification  of,  in  the  lungs, 
correspondence  of,  405,  413,  415. 

Butterflies. — Metamorphosis  of  worms 
into  butterflies,  354.' 

Canaan.— The  state  of  that  land  repre¬ 
sentative  of  that  of  the  children  of  Israel, 
845. 

Cardiac  Kingdom  of  the  Heavens,  the, 
is  that  in  which  love  reigns,  381.  There 
are  those  who  are  in  love  towards  the  Lord, 
427.  See  also  391,  392. 

Cartilages. — Whence  they  arise,  304. 

Caterpillars. — Their  change  into  but¬ 
terflies,  354. 

Cause. — There  is  no  single  cause  without 
an  end  from  which  it  proceeds,  and  an 
effect  in  which  it  is,  167.  In  the  instru¬ 
mental  cause,  the  principal  cause  is  per¬ 
ceived  only  as  bein^  one  with  it,  4.  Nothing 
of  cause  can  truly  be  known  without  a 
knowledge  of  both  kinds  of  degrees,  188. 
All  causes  exist  in  the  spiritual  world,  119. 
In  causes  there  is  nothing  essential  but  the 
end,  197.  Causes  produce  effects,  not  by 
continuity,  but  discretely,  185.  Causes 
explain  effects,  119.  To  know  effects  from 
causes,  is  to  be  wise  ;  on  the  contrary,  to 
inquire  into  causes  from  effects,  is  not  to 
be  wi>e,  119.  Causes  may  be  seen  ration¬ 
ally,  it  is  true,  but  not  clearly,  except  by 
effects,  375.  See  End  and  Effect. 

Cellular  substance  of  the  lungs,  in 
what  it  consists,  413. 

Changes  of  state  cannot  exist  without  a 
substantial  form  which  is  the  subject  of 
them  ;  as  sight  cannot  exist  without  the 
eye,  273. 

Charity  is  every  duty  of  a  man’s  office 
that  he  doe*  from  the  Lord,  253.  It  per¬ 
tains  to  the  affection,  214.  Charity  and 
faith  are  the  essentials  of  the  Church,  253. 
They  are  substance  and  form,  and  not  ab¬ 
stractions;  they  do  not  exist  out  of  their 
subjects,  which  are  substances,  but  they 
are  states  of  subjects,  42,  209.  Charity, 
faith,  and  good  works  are  arranged  accord¬ 
ing  to  discrete  degrees,  214.  Charity,  with 
the  angels,  consists  in  acting  with  sincerity, 
uprightness,  justice,  and  fidelity  in  the 
duties  of  their  office,  431. 

Church — Difference  between  the  church¬ 
es  before  the  coming  of  the  Lord,  and  the 
churches  after  His  coming,  233.  By  the 
tnan  of  the  Church  is  understood  the  man 
in  whom  is  the  Church,  118.  In  the  Word, 

183 


by  times  of  the  day,  and  seasons  of  the 
year,  are  signified  states  of  the  Church,  73. 

Cineritious  substance  of  the  brain,  what, 
316. 

Circumgyration  follows  the  flux  of  the 
interiors  belonging  to  the  mind,  270.  Cir¬ 
cumgyration  from  right  to  left,  and  from 
left  to  right,  270. 

Civil. — All  things  that  are  called  civil, 
are  substances,  and  not  abstractions  ;  they 
do  not  exist  out  of  their  subjects,  which 
are  substances,  but  are  the  states  of  sub¬ 
jects,  209. 

Clouds. — By  clouds,  in  the  Word,  are 
understood  spiritual  clouds,  which  are 
thoughts,  147.  In  the  spiritual  world, 
thoughts  according  to  truth  appear  as  white 
clouds,  and  thoughts  according  to  evil  as 
black  clouds,  147. 

Colors. — There  are  colors  of  all  kinds 
in  the  spiritual  world,  380.  The  red  and 
white  colors  are  fundamental,  and  all  others 
derive  their  varieties  from  these  and  their 
opposites,  which  latter  are  dusky-fiery 
color  and  black,  380.  See  also  348. 

Communication  between  the  three  hea¬ 
vens  is  effected  by  correspondence,  202. 
In  like  manner  communication  between 
the  natural  and  spiritual  man,  90,  252. 
Communication  by  correspondences  is  not 
felt,  238.  It  is  not  perceived  any  other¬ 
wise  in  the  understanding  than  that  truths 
are  seen  in  the  light ;  and  in  the  will,  than 
that  uses  are  performed  from  affection,  252. 

Composites. — All  composites  consist  in 
degrees  of  altitude,  or  discrete  degrees, 
184,  190. 

Conception  of  a  man  from  his  father  is 
not  a  conception  of  life,  6. 

Conclusion  is  a  derivation  from  love  and 
wisdom,  363. 

Confirm,  to.  The  natural  man  may  con¬ 
firm  all  that  he  wills,  267.  Evils  and  falses 
of  all  kinds  may  be  confirmed,  267.  When 
they  are  confirmed  with  man  they  remain, 
and  become  things  of  his  love  and  of  his 
life,  268. 

Confirmations  in  favor  of  the  Divine  by 
the  wonders  of  nature,  351-356.  Every 
one  should  guard  against  confirmations  in 
favor  of  nature,  357.  Confirmations  of  the 
evil  and  of  the  false  close  heaven  to  man,  268. 

Conjunction. — In  order  that  there  may 
be  conjunction  there  must  be  reciprocality, 
48,  115,  410.  Conjunction  of  the  Lord  with 
an  angel,  115.  Of  the  spirit  with  the  body, 
390.  Of  the  will  and  understanding ;  ot 
charity  and  faith  ;  of  love  and  wisdom, 
371-431.  The  conjunction  of  love  and 
wisdom  may  be  seen  imaged  in  the  con¬ 
junction  of  the  lungs  and  heart,  415.  Their 
conjunction  by  correspondence  is  such, 
that  as  the  one  acts  so  does  the  other,  405 

Connection  between  first  principles  and 
ultimates,  whence  it  proceeds,  226. 

Consent  is  a  derivation  from  love  and 
wisdom,  363. 

Contiguity. — It  is  by  contiguitv  and  not 
by  continuity  that  there  is  conjunction  with 
the  Lord,  56. 


THE  DIVINE  LOVE  AND  WISDOM 


Continuity. — Influx  cannot  be  effected 
by  continuity,  but  by  correspondence,  88. 
The  Divine  is  not  in  space,  nor  continuous, 
as  the  inmost  of  nature  is,  2S5. 

Contraction,  the,  of  the  spiritual  decree, 
is  like  the  retorsion  of  a  spire  the  contrary 
way,  254. 

Corporeal. — Corporeal  men ;  corporeal 
spirits;  what  they  are,  424. 

Correspondence. — There  is  correspond¬ 
ence  of  the  spiritual  with  the  natural,  and 
by  this  correspondence  is  effected  their 
conjunction,  374.  There  is  nothin?  in  the 
universe  which  has  not  a  correspondence 
with  something  in  man,  not  only  with  his 
affections  ar.d  thoughts,  but  with  the  or¬ 
gans  and  viscera  of  his  body,  and  not  with 
them  as  substances,  but  as  use*,  324. — 
Things  which  correspond  act  in  the  same 
manner,  with  this  difference,  that,  one  is 
natural  and  the  other  spiritual,  399.  On 
the  principal  correspondences  of  the  natural 
with  the  spiritual,  377. 

Cortical  substance  of  the  brain,  what, 
366,  373. 

Coverings. — How  vegetation  is  effected 
by  coverings,  314. 

Create,  to.  Every  created  object  is, 
finally,  for  the  sake  of  man,  170.  In  all 
created  objects  there  are  three  things,  end, 
cause,  and  effect,  154.  To  be  created  after 
the  image  and  likeness  of  God,  is  to  be 
created  according  to  the  form  of  love  and 
wisdom,  287,  358. 

Creation  of  man,  358. 

Creation  of  the  universe,  52-60,  151- 
156.  163-172.  It  has  not  been  effected  from 
space  to  space,  nor  from  time  to  time,  156. 
it  may  be  apprehended  if  space  and  time 
are  removed  from  the  thought,  155.  The 
end  of  creation  is  that  all  things  may  re¬ 
turn  to  the  Creator,  and  that  there  may  be 
conjunction,  167-172.  The  end  of  the 
creation  of  the  universe  is  the  angelic 
heaven  from  the  human  race,  329.  In  all 
forms  of  use,  there  is  an  image  of  creation, 
313-316. 

Crocodiles. — Whence  they  originated, 
339,  341. 

Days,  in  the  Word,  signify  states,  73. 

Dead. — Every  thing  which  derives  its  or¬ 
igin  from  the  sun  of  the  natural  world  is 
dead,  157,  162.  That  which  is  dead  does 
not  act  of  itself,  but  is  acted  upon,  157.  He 
is  called  dead  whose  mind  is  a  hell,  276. 

Death  of  the  body,  when  it  takes  place, 
399.  What  man  becomes  when  he  is  dead, 
90. 

Decrease  of  spiritual  heat  and  light  is 
effected  by  degrees  of  latitude,  94,  186.  In 
heaven,  and  in  each  society,  of  heaven, 
there  is  a  decrease  of  light  from  the  centre 
to  the  circumference,  253. 

Degrees. --The re  are  two  kinds  of  de¬ 
grees — degrees  of  altitude  or  discrete  de¬ 
grees,  and  degrees  of  latitude  or  continu¬ 
ous  degrees,  184-188.  Decrements  or  de- 
creasings  from  grosser  to  finer,  or  rather 
increments  and  inereasings  from  finer  to 

184 


grosser,  are  called  continuous  degrees. 
Discrete  degrees  are  quite  different,  being 
as  end,  cause,  and  effect,  184.  See  also 
65-68. 

Delights  in  the  life  of  man  proceed  from 
the  affection  of  his  love,  and  pleasantness¬ 
es  from  the  thoughts  therein  grounded,  33, 
316,  363. 

Denial,  the,  of  God,  and  in  Christianity 
the  denial  of  the  Divinity  of  the  Lord, 
make  hell,  13. 

Desires  are  derivations  from  the  love, 
363. 

Determination  to  act,  the,  is  a  deriva¬ 
tion  from  love  and  wisdom,  363. 

Devil. — The  love  of  dominion  from  the 
love  of  self,  is  called  *the  devil,  and  the  af¬ 
fections  of  the  false  with  the  thoughts 
which  derive  their  origin  from  that  love, 
are  called  his  crew,  273,  424.  See  Satan. 

Diaphanous  forms  of  the  mind  from 
birth,  245,  255.  They  transmit  spiritual 
light  as  the  crvstal  transmits  natural  light, 
245. 

Diaphragm. — Its  connection  with  the 
lungs,  384,  402,  403,  408. 

Diastole. — See  Systole 

Difference  between  divers  things,  185; 
between  heat  and  light  in  the  spiritual 
world,  and  heat  and  light  in  the  natural 
world,  89;  between  angels  and  men,  112; 
between,  in  itself  and  from  itself 76  ;  be¬ 
tween  spiritual  and  natural  atmospheres, 
175;  in  the  three  heavens,  2o2 ;  between 
the  life  of  a  natural  man  and  the  life  of  a 
beast,  255  ;  between  the  natural  and  the 
spiritual,  294,  295  ;  between  the  thoughts 
of  angels  and  those  of  men,  294,  295 ;  be¬ 
tween  celestial  and  spiritual  love,  427 ;  be¬ 
tween  spiritual  and  natural  language,  70, 
295. 

Discrete. — To  act  discretely,  is  to  act  by 
correspondences,  219. 

Distance. — Exterior  thought  which 
makes  one  with  the  sight  of  the  eyes,  pro¬ 
duces  distance,  130.  Distances  in  the  spir¬ 
itual  world  are  appearances,  108-112,  113, 
124  ;  they  are  appearances  according  to  the 
spiritual  affinities  which  pertain  to  love 
and  wisdom,  or  to  goodness  and  truth,  7, 
10. 

Distant,  the,  comes  only  from  the  judg¬ 
ment  concluding,  in  respect  to  space,  from 
intermediate  objects,  41. 

Distinctly  One. — In  God-Man,  or  the 
Lord,  the  Esse  and  the  Existere  are  dis¬ 
tinctly  One,  14^16,  34;  likewise  Infinite 
Things,  17-22  ;  so  also  End,  Cause,  and 
Effect,  169 ;  wherefore  it  is  said  they  are 
distinctly  one,  14. 

Diversity  in  created  things  arises  from 
there  being  infinite  things  in  God-Man,  and 
indefinite  things  in  the  spiritual  Sun.  155. 

Divine,  the,  is  One  and  Indivisible,  4. 
It  fills  all  space  in  'the  universe  without 
space,  69-72.  It  is  in  all  time  without 
time,  73-76.  As  it  is  in  the  greatest,  so  it 
is  in  the  least  things,  77-82.  It  is  in  ac¬ 
tuality  in  all  and  in  every  thing  of  the  cre¬ 
ated  universe,  59,  60.  It  is  not  in  one  sub- 


INDEX. 


iect  different  from  what  it  is  in  another, 
but  one  created  subject  is  different  from 
another,  54.  It  is  invariable  and  immu¬ 
table,  consequently  everywhere  and  always 
the  same,  77.  See  Gael. 

Divine  Body. — By  the  Divine  body  of 
God-Man,  is  understood  the  Divine  Exis- 
tere,  14. 

Divine  Esse  and  Existere. — Love  and 
Wisdom  taken  together  are  the  Divine 
Esse,  but  taken  separately  Love  is  called 
the  Divine  Esse,  and  Wisdom  the  Divine 
Existere,  34. 

Divine  Essence,  the,  from  which  all 
things  were  created,  is  the  Divine  Love  and 
Wisdom.  33.  It  is  One,  35. 

Divine  Human,  the,  11,  12,  233.  In  the 
Divine  Trinity  it  is  called  the  Son,  146. 

Divine  Life,  the,  is  the  Divine  Essence. 
It  is  One,  35. 

Divine  Love  and  Divine  Wisdom. — See 
Contents ,  Parts  1  and  2. 

Divine  Proceeding.  —  In  the  Divine 
Trinity  it  is  called  the  Holy  Spirit,  146. 
What  the  Divine  Proceeding  or  Holy  Spirit 
is,  146-150. 

Divine  Soul. — By  the  Divine  soul  of 
God-Man,  is  understood  the  Divine  Esse, 

14 

Divine  Truth. — The  Lord  became  Di¬ 
vine  Truth  in  ultimates  by  fulfilling  all 
things  of  the  Word  concerning  Himself  in 
Moses  and  the  Prophets,  221. 

Divinum  a  Quo. — In  the  Divine  Trinity 
it  is  called  the  Father,  146. 

Drones,  whence  they  derive  their  origin, 
338.  339. 

Dust,  damned,  what  it  is,  341. 

Ear. — There  is  an  appearance  that  the 
ear  hears,  but  it  is  the  understanding 
which  hears,  through  the  ear,  363.  Through 
the  senses  man  knows  nothing  of  the  in¬ 
numerable  parts  which  are  in  the  ears,  22. 
The  more  interiorly  the  ear  is  considered, 
the  more  wonderful  are  the  things  therein 
discovered,  and  perfections  according  to 
discrete  degrees,  201.  The  right  ear  cor¬ 
responds  to  the  good  of  truth,  and  the  left 
to  the  truth  of  good,  127,  384,  409.  Ears  of 
God,  IS. 

Earth,  the,  in  the  spiritual  world  has 
neither  circumrotation  nor  revolution,  101. 

Earths,  the,  are  passive  forces,  from 
which  all  effects  exist,  178.  In  the  earths 
there  is  an  effort  to  produce  uses  in  forms, 
or  forms  of  uses,  310-312.  The  first  pro¬ 
duction  from  those  earths,  when  they  were 
still  recent,  was  the  production  of  seeds, 
312.  Origin  of  the  earths,  302-306.  In 
the  spiritual  world  there  are  earths,  but 
they  are  spiritual,  173-178. 

East,  the,  in  the  spiritual  world,  is  where 
the  Lord  appears  as  a  Sun,  and  the  other 
quarters  are  determined  thereby,  119-123. 
In  whatever  direction  the  angels  turn  their 
bodies,  they  have  their  faces  to  the  east, 
105.  In  the  Word,  the  east  signifies  in  a 
supreme  sense  the  Lord,  and  in  a  respect¬ 
ive  sense,  love  towards  Him,  121,  122.  In 

185 


the  spiritual  world  those  who  are  in  a  su¬ 
perior  degree  of  love  are  in  the  east,  121. 

Eden,  the  garden  of,  represents  man  as 
to  wisdom  and  intelligence,  325,  422. 

Effect. — There  is  no  effect  alone,  or 
effect  separate  from  a  cause  and  an  end, 
167.  The  effect  is  the  complex  continent, 
and  basis  of  causes  and  ends,  212.  Every 
effect  is  the  fulness  of  its  causes,  217.  Ef¬ 
fects  teach  nothing  but  effects,  and  con¬ 
sidered  alone  they  do  not  explain  a  single 
cause,  119.  Effects  can  only  be  seen  as  in 
a  kind  of  night,  if  the  causes  of  effects  are 
not  seen  at  the  same  time,  107.  To  know 
effects  from  causes,  is  to  be  wise ;  to  seek 
causes  from,  effects,  is  not  to  be  wise,  119. 
To  see  from  effects  alone,  is  to  see  from 
fallacies,  187.  All  effects,  which  are  called 
ultimate  ends,  become  a  new  primary  ends 
in  a  continual  series,  172.  See  also  168, 
256,  257. 

Effluvia. — Streams  of  effluvia  emanato 
unceasingly  from  every  object  in  nature, 
293.  Effects  which  they  produce  on  the 
blood,  420. 

Effort  does  nothing  from  itself,  but  acts 
by  forces  corresponding  to  it,  and  by  them 
the  motion  is  produced.  It  is  the  all  in 
the  powers,  and  through  the  powers  in  the 
motion,  218.  In  earths  there  is  an  en¬ 
deavor  to  produce  uses  in  forms,  310-312. 
In  every  thing  spiritual  there  is  an  effort  to 
clothe  itself  with  a  body,  343.  Love  or  the 
will  constantly  tends  towards  the  human 
form,  4u0.  Botency  of  effort  in  man  is  the 
will  of  man  united  to  the  understanding, 
21 S.  See  Power  and  Motion. 

Eggs. — Propagation  by  seed  in  eggs,  342, 
347,  351. 

Elevation  of  man  in  the  heat  and  light 
of  heaven,  138,  256,  258,  422. 

Embryo,  state  of  the,  or  of  the  child  in 
the  uterus,  399,  401,  402.  407,  410,  432. 

End,  the,  or  aim,  of  this  work  is  to  dis¬ 
cover  causes,  that  from  them  effects  may 
be  seen,  188. 

End. — There  is  no  end  alone  without  a 
cause  and  an  effect,  167.  The  end  pro¬ 
duces  the  cause,  and  by  the  cause  the  effect, 
189,  241.  The  end  is  all  in  the  cause,  and 
also  in  the  effect,  168,  197.  There  is  a  first 
end,  a  middle  end,  and  an  ultimate  end,  or 
end,  cause,  and  effect,  167,  197.  Ultimate 
ends  become  anew  first  ends  in  a  continual 
series,  172.  The  end  of  creation  is,  that 
all  things  should  return  to  their  Creator, 
and  that  there  should  be  conjunction,  167- 
172,  329,  330.  The  ends  of  all  creation  have 
been  uses,  314.  The  end  qualifies  the 
means,  261. 

Entity. — Imaginary  entity,  43,  210. 

Envelope  or  Covering.— Each  discrete 
degree  is  distinguished  from  another  by 
its  proper  coverings,  and  all  the  degrees  to¬ 
gether  by  their  common  covering,  which 
communicates  with  the  inner  and  inmost, 
194.  Cutaneous  covering  of  the  spiritual 
body,  what  composes  it,  257,  388. 

Epiglottis,  382. 

Equilibrium,  the,  of  nil  things  arises 


THE  DIVINE  LOVE  AND  WISDOM 


from  action  and  reaction.  68,  263.  Every 
thing  must  be  in  equilibrium,  68.  Equilib¬ 
rium  is  destroyed  when  action  overcomes 
reaction,  and  vice  versa ,  263. 

Esse,  the,  is  a  substance,  and  the  Exis- 
tere  is  a  form  of  that  substance,  43.  An 
Esse  is  not  an  Esse  unless  it  exists,  15. 

Essence. — The  essence  of  all  love  con¬ 
sists  in  conjunction,  47.  The  essence  of 
spiritual  love  is  to  do  good  to  others,  not 
for  the  sake  of  self,  but  for  the  sake  of 
others,  835. 

Eternity. — In  what  light  the  angels  re¬ 
gard  eternity,  76.  The  eternity  of  every 
divine  work  arises  from  the  union  therein 
of  love  and  wisdom,  36. 

Ether,  176,  183,  223,  374.  See  Atmo¬ 
sphere. 

Evil,  the  origin  of,  is  from  the  abuse  of 
man’s  rationality  and  liberty,  264-270. 
Evils  and  falses  confirmed  with  man  re¬ 
main  and  become  things  of  his  love  and  of 
his  life,  268.  All  evils,  and  consequently 
all  falses,  both  evils  transmitted  through 
parents  and  those  which  are  added,  reside 
in  the  natural  mind,  270.  Evils  and  falses 
are  entirely  opposed  to  goods  and  truths, 
271.  See  Hereditary. 

Exhalations,  action  which  they  produce 
in  the  blood,  420. 

Exinanition,  state  of,  of  the  Lord,  284. 

Existere,  the,  is  where  the  Esse  is,  the 
one  is  not  possible  without  the  other,  14. 
Whatever  exists  from  an  Esse  makes  one 
with  the  Esse,  15. 

Exteriors,  the,  of  the  mind  make  one 
wit  h  the  exteriors  of  the  bod3’,  136. 

Externals,  all  the,  of  the  angels  are  cor¬ 
respondences  of  the  internals,  but  spiritual 
correspondences  and  not  natural,  87. 

Eye. — According  to  appearance  it  is  the 
eye  which  sees,  but  it  is  the  understanding 
which  sees  through  the  eve,  363.  See 
Ayes. 

Eyes. — Through  the  senses  man  knows 
nothing  of  the  innumerable  things  which 
are  within  the  eyes,  22.  The  more  in¬ 
teriorly  the  eyes  are  considered,  the  greater 
wonders  are  therein  discovered,  and  per¬ 
fections  according  to  discrete  degrees,  201. 
The  eyes  of  man  and  the  eves  of  angels  are 
so  formed  in  both  that  they  may  adequately 
receive  their  own  light,  91.  The  right  eye 
corresponds  to  the  good  of  truth,  and  the 
left  to  the  truth  of  good,  884,  409,  127. 
Eyes  of  God,  18.  See  Eye. 

Faces. — Then  infinite  variety,  318.  Faces 
of  the  angels  turned  towards  the  East,  129. 
Face  of  God,  18. 

Faculties. — There  are  with  man  two  fac¬ 
ulties  of  life,  whence  result  the  will  and 
understanding,  30.  Rationality  and  liberty 
are  two  faculties  proper  to  man,  which  dis¬ 
tinguish  him  from  the  beasts,  24<>,  264.. 
Use  and  abuse  of  these  two  faculties,  267. 
These  faculties  are  never  taken  away,  and 
are  with  the  wicked  as  well  as  with  the 
good,  162,  240,  247,  266,  425. 

Faith,  in  its  essence,  is  truth,  253,  429. 

186 


It  pertains  to  the  thought,  214.  See 
Charity. 

False. — See  Evil. 

Feet. — The  right  foot  corresponds  to  the 
good  of  truth,  and  the  left  to  the  truth  of 
good,  384,  4<>9,  127.  Feet  of  God,  18. 

Fibres. — Where  the  origin  of  fibres  is, 
there  is  the  origin  of  life,  365.  Action  cl 
fibres,  366.  See  also  207,  254,  867,  369, 
370,  400,  410.  Moving  fibres,  190,  192, 
207,  215,  254,  277.  Nervous  fibres,  190, 
192. 

Fibrill^e. —  Their  multitude  compare! 
to  the  multitude  of  rays  which  proceed 
from  stars,  366. 

Fibrillary  substance  of  the  brain,  its 
action,  866. 

Finite,  the,  cannot  exist  but  from  the 
Infinite,  44. 

Fire  is  dead,  and  the  fire  of  the  sun  is 
death  itself,  S9.  Between  spiritual  fire, 
which  is  Divine  Love,  and  natural  fire, 
there  is  the  same  difference  as  between  the 
living  and  the  dead,  93.  Fire  corresponds 
to  love,  S7.  How  the  fire  of  the  Spiritual 
Sun  becomes  heat  proportioned  to  the  love 
of  angels  in  heaven,  and  in  like  manner, 
the  heat  of  the  natural  sun  becomes  heat 
suitable  for  men,  174.  Fire,  in  the  Word, 
signifies  love,  87 ;  and  even  the  Lord,  as 
to  Divine  Love,  9S. 

Flies.— Whence  they  have  derived  their 
origin.  338,  339. 

Flow  in,  to.  All  which  flows  in  through 
the  spiritual  mind  comes  from  heaven,  and 
all  which  flows  in  through  the  natural 
mind  comes  from  the  world,  261.  All 
which  flows  in  is  perceived  and  felt  accord¬ 
ing  to  the  forms  which  receive  it,  and  ac¬ 
cording  to  their  states,  275. 

Flowers. — The  more  intimately  they  are 
examined,  the  more  wonderful  the  things 
they  present  to  the  sight,  and  the  perfec¬ 
tion  according  to  discrete  degree,  201. 
Streams  of  effluvia  constantly  flow  from 
flowers,  293. 

Foolish. — In  the  W ord,  he  who  does  not 
perform  works  is  called  foolish,  220. 

Folkes,  the  President,  344. 

Follicular  substance,  its  two  states  of 
expansion  and  contraction,  413. 

Forehead. — Its  state  when  man  medi¬ 
tates  profoundly,  365. 

Form  in  itself  is  Divine  Wisdom,  41—16. 
The  human  form  is  no  other  than  the  form 
of  all  the  affections  of  love,  411.  Substan¬ 
tial  form  of  the  natural  mind,  273.  Initial 
form  of  man,  432.  Material  form  of  man, 
388.  Form  of  the  will,  410.  Forms  of 
animals  and  vegetables,  what  produces 
them,  340.  Whence  arise  forms,  as  to 
their  composition,  370.  Spiritual  forms  are 
like  themselves  in  the  greatest  and  least 
things,  273,  275.  Why  forms  in  the  natural 
world  are  fixed  and  constaut,  340.  Forms 
are  continents  of  uses,  46.  Forms  of  uses, 
307-318.  The  form  varies  according  to  the 
excellence  of  its  use,  80.  There  is  ho  sub¬ 
stance  without  form,  209,  223,  229.  Sub¬ 
stance  and  form,  41. 


INDEX 


Formation  of  the  body  in  the  uterus, 
400. 

Forms  of  members,  organs,  and  visce  a 
in  man,  370. 

Fowls. — Wonders  which  the  fowls  of 
heaven  present,  353. 

Foxks. — Whence  they  derived  their  ori¬ 
gin,  339. 

Frogs. — Whence  they  derived  their  ori¬ 
gin,  339,  345. 

Fruits. — The  more  closely  they  are  ex¬ 
amined,  the  greater  wonders  are  discover¬ 
ed  therein,  and  perfections  according  to 
discrete  degrees,  201.  Streams  of  effluvia 
emanate  unceasingly  from  fruits,  293. 

Fulness,  to  be  in,  what  it  is,  217,  221. 

Glands  of  the  Brain,  their  multitude 
compared  to  the  multitude  of  the  stars, 
366,  373. 

Glandular  substance  of  the  brain,  in 
what  it  consists,  366. 

Globe,  the  terraqueous,  is  as  it  were  the 
basis  and  firmament  of  creation,  106,  165. 

Glorification,  state  of,  of  the  Lord,  234. 

Glory,  a,  surrounds  each  love  like  the 
splendor  of  fire,  266.  The  Lord  wills  the 
adoration  of  man,  not  for  his  own  glory, 
but  for  the  salvation  of  man,  335. 

God  is  Love  itself,  because  He  is  life  it¬ 
self,  4-6.  He  is  not  in  space,  7-10,  21,  He 
is  very  Man,  11-13,  16,  97.  Existing  not 
from  Himself,  but  in  Himself,  16.  All 
things  in  the  created  universe,  considered 
from  uses,  represent  man  in  an  image,  and 
this  testifies  that  God  is  Man,  319-326. 
God  is  called  Jehovah  from  His  Essence, 
100.  God  alone  is  substance  in  itself,  and 
thence  the  real  Esse,  2S3.  In  God  we  live, 
move,  and  have  our  being,  301.  See  Je¬ 
hovah  and  The  Lord.  See,  also,  the  Con- 
tertLs,  Part  1. 

Good. — All  that  proceeds  from  love  is 
called  good,  31.  All  good  appertains  to 
love,  84,  402,  406 ;  or  spiritual  heat,  253. 
Man  cannot  do  good  from  himself,  but  from 
the  Lord,  355.  All  good  proceeds  from  the 
Lord,  and  not  any  from  man,  394.  All 
goods  which  exist  in  act  are  called  uses, 
336.  All  the  power  of  good  is  by  truth, 
406.  Good  is  in  truth  and  acts  by  truth,  406. 

Grandfathers  and  Great-grandfathers. 
— Hereditary  evils  are  derived  from  fathers, 
also  from  grandfathers,  and  great-grand¬ 
fathers,  269. 

Gratuitous  Gifts. — In  the  heavens  all 
the  necessaries  of  life  are  given  gratui¬ 
tously,  334. 

Greatest,  in  the,  and  in  the  least,  things, 
the  Divine  is  the  same,  77-82.  The  great¬ 
est  things  in  which  there  are  degrees  oi 
both  kinds,  225. 

Habitations  of  the  Lord,  170  ;  with  man, 
895  ;  of  angels,  92. 

Habitations  of  angels  and  spirits  are  ac¬ 
cording  to  their  receptions  of  love  and 
wisdom,  121.  An  angel,  unlike  a  man  in 
tiie  world,  knows  his  house  and  Ids  habita¬ 
tion  wherever  he  may  go,  134. 

187 


Hands. — In  the  AYord,  hands  signify 
power,  and  the  right  hand  superior  power, 
220;  the  right  hand  corresponds  to  the 
good  of  truth,  and  the  left  to  the  truth  ot 
good,  3S4,  409,  127.  The  work  of  the 
hands  of  Jehovah,  signifies  the  work  ot 
the  Divine  Love  and  Wisdom,  59. 

Head. — The  head  directs  the  body  at  its 
will,  for  in  the  head  the  will  and  under¬ 
standing  reside,  25.  Head  downwards  and 
feet  upwards,  275.  Three  heads  on  one 
body,  24. 

Hear,  to,  is  spoken  of  attention  and  of 
the  act  of  listening,  which  belongs  to  the 
understanding,  363. 

Hearing  is  effected  by  means  of  the  ul¬ 
timate  atmosphere,  which  is  called  air,  176. 
Hearing  is  in  the  ear,  and  not  in  the  place 
where  the  sound  begins,  and  is  an  affec¬ 
tion  of  its  substance  and  form,  41.  Hear¬ 
ing  does  not  go  out  of  the  ear  to  catch  the 
sound,  but  the  sound  enters  the  ear  and 
affects  it,  41.  Hearing  is  not  any  thing 
volatile  flowing  from  its  organ,  but  it  is 
the  organ  considered  in  its  substance  and 
form,  41.  The  sense  of  hearing  commu¬ 
nicates  immediately  by  fibres  with  the 
brain,  and  thence  draws  its  sensitive  and 
active  life,  365.  See  Sense. 

Heart. — The  heart  and  the  lungs  are  the 
two  fountains  of  the  motion  of  life,  291. 
So  long  as  the  heart  beats,  love  with  its 
vital  heat  remains  and  preserves  life,  390. 
The  more  intimately  the  heart  is  examin¬ 
ed,  the  greater  are  the  wonders  therein  dis¬ 
covered,  and  the  perfections  according  to 
discrete  degrees,  201.  The  heart  corre¬ 
sponds  to  the  will,  378 ;  and  also  to  love  or 
goodness,  402.  Heart  of  God,  18.  Heart, 
in  the  AA'ord,  signifies  the  love  of  the  will, 
383. 

Heat,  the,  which  proceeds  from  the  spir¬ 
itual  Sun  is  love  in  its  essence,  5,  32,  363. 
The  first  proceeding  of  love  is  heat,  95. 
There  is  continual  heat  in  the  spiritual 
world,  161.  The  heat  of  the  spiritual  world 
is  in  itself  living,  and  the  heat  of  the  nat¬ 
ural  world  is  in  itself  dead,  S9.  The  heat 
of  the  natural  world  may  be  vivified  by  the 
influx  of  heavenly  heat,  8S.  Heat  does  not 
exist  in  the  love  itself,  but  from  the  love  it 
exists  in  the  will,  and  thence  in  the  body, 
95.  Spiritual  heat  is  the  good  of  charity, 
S3,  84.  It  is  only  acquired  in  shunning 
evils  as  sins,  246.  Vital  beat,  whence  its 
origin,  379.  Heat  corresponds  to  love, -32. 
See  also  the  Contents,  Part  2. 

Heaven. — The  universal  heaven,  and  all 
things  therein,  have  relation  to  one  God, 
25,  26.  All  heaven  in  the  complex  repre¬ 
sents  one  man,  288,  381.  Heaven  has  been 
divided  into  regions  and  provinces,  ac¬ 
cording  to  the  members,  viscera,  and  or¬ 
gans  in  man,  288.  There  are  three  heavens, 
arranged  in  order  according  to  discrete  de¬ 
grees,  202,  275.  The  heavens  are  divided 
into  two  kingdoms,  the  celestial  and  spirit- 
ual,  381. 

Height,  in  the  Word,  signifies  degrees 
o?  good  and  truth,  71.  In  the  spiritual 


THE  DIVINE  LOVE  AND  WISDOM 


world  the  sun  appears  in  a  middle  altitude, 
the  reason  why,  105. 

Hell. — There  are  three  hells,  and  they 
are  distinct  according  to  three  degrees  of 
altitude  or  profundity  in  opposition  to  the 
three  heavens,  275.  .The  hells  are  not  dis¬ 
tant  from  man,  but  around  him,  and  even 
within  those  who  are  wicked,  343.  See 
also  339,  341. 

Hemispheres  of  the  Brain,  why  there 
are  two,  3S4,  409.  The  right  hemisphere 
is  the  receptacle  of  love,  the  left  of  wis¬ 
dom,  432.  The  right  corresponds  to  the 
good  of  truth,  the  left  to  the  truth  of  good, 
384,  409,  127. 

Herbs,  poisonous,  &c.  Whence  they 
derive  their  origin,  338,  339,  341. 

Hereditary  Evils  are  derived  from 
fathers,  grandfathers,  and  great-grand¬ 
fathers  successively,  to  their  posterity, 
289.  Hereditary  degeneracy,  432. 

Heresy,  abominable,  130.  Each  heresy 
is  supported  by  its  adherents,  267. 

Highest,  the,  signifies  the  inmost,  103. 

Hours,  in  the  Word,  signify  states,  73. 

House. — By  the  house  is  signified  the 
whole  man,  408. 

Human,  the  Divine,  is  the  inmost  in 
every  created  object,  285. 

Humiliation,  adoration  and  worship  flow 
from,  335. 

Ideas,  spiritual  and  natural,  7,  294,  306. 
A  spiritual  idea  does  not  derive  any  thing 
from  space,  but  every  thing  from  state,  7. 
In  a  natural  idea  there  is  space,  because  it 
has  been  formed  from  things  which  are  in 
the  world,  7.  Ideas  differ  according  to  de¬ 
grees  of  altitude,  294.  In  heaven  there  is 
no  other  idea  of  God  than  the  idea  of  a 
Man,  which  is  the  same  with  the  idea  of  a 
Divine  Humanity,  11.  Each  nation  in  the 
spiritual  world  obtains  a  place  according 
to  its  idea  of  God  as  a  Man,  13.  Ideas  of 
thought,  1,  69,  71,  223,  224.  Man  in  the 
natural  world  forms  the  ideas  of  his 
thought,  and  thence  his  understanding 
from  space  and  time,  69. 

Ignorance  of  the  man  of  the  Church,  as 
Jo  the  nature  of  Love  and  Wisdom,  1S8. 

Illusions,  the,  which  reign  among  the 
wicked  and  the  simple,  originate  in  the 
confirmation  of  apparent  truths,  108. 

Illustration,  or  Enlightenment.  All  il¬ 
lustration  comes  from  the  Lord  alone,  150. 
Illustration  is  effected  with  man  by  means 
of  the  Divine  Truth,  383.  Why  illustra¬ 
tion  is  said  to  be  effected  by  the  Spirit  of 
Jehovah.,  100.  The  illustration  of  the  nat¬ 
ural  mind  does  not  ascend  by  discrete  de¬ 
grees,  but  increases  by  continuous  degrees, 
256.  Before  the  coming  of  the  Lord,  illus¬ 
tration  was  mediate,  but  since  that  event, 
it  has  become  immediate,  233. 

'mage. — The  created  universe,  consider¬ 
ed  as  to  uses,  is  the  image  of  God,  64,  298. 
Created  things  present  as  in  an  image  those 
things  which  are  in  the  Lord,  223.  In 
every  form  of  use  there  is  an  image  of  cre¬ 
ation,  313  ;  and  some  image  of  man,  317  ; 

1S8 


and  of  the  Infinite  and  eternal,  31 S.  All 
things  in  the  created  universe,  considered 
from  uses,  represent  man  in  an  image,  319. 
The  natural  mind  which  is  in  evils,  and 
thence  in  falses,  is  a  form  and  image  of 
hell,  273.  In  Genesis,  the  image  of  God 
signifies  the  Divine  Wisdom,  353. 

Imposition  of  hands  in  inaugurations, 

220. 

Impurity  of  the  will  in  the  understand¬ 
ing,  421.  All  impurity  of  man  is  caused 
by  falses  opposed  to  the  truths  of  wisdom, 

420. 

Indefinite  things  are  in  the  spiritual 
sun,  and  they  exist  as  in  an  image  in  the 
created  universe,  155. 

Inferior,  in  the  Word,  signifies  exterior, 
206. 

Infinite. — God  is  infinite,  not.  only  be¬ 
cause  He  is  the  real  Esse  and  Existere  in 
Himself,  but  because  infinite  things  are  in 
Him,  17.  An  Infinite  without  Infinite 
things  in  Himself,  is  only  infinite  in  name, 
ib.  The  infinite  things  which  are  in  God- 
Man  appear  as  in  a  mirror  in  the  heavens, 
in  angels,  and  in  men,  19,  21.  In  God- 
Man  infinite  things  are  distinctly  one,  17- 
22. 

Influx  takes  place  by  correspondences, 
and  not  by  continuity,  88.  There  is  a  con¬ 
tinual  influx  from  the  spiritual  world  into 
the  natural,  340.  There  is  no  physical  in¬ 
flux  into  the  spiritual  operation's  of  the 
soul,  166.  There  are  two  forms  in  which 
operation  takes  place  by  influx,  the  vege¬ 
table  and  animal  forms,  346.  Influx  of  life 
into  the  three  degrees  of  life  which  pertain 
to  the  mind  of  man,  245.  Mediate  and  im¬ 
mediate  influx,  233. 

Inmost,  the,  of  simultaneous  order  is  the 
highest  of  successive  order,  2C6. 

Insects,  62,  341,  342.  Hurtful  insects, 
whence  they  have  originated,  and  still  de¬ 
rive  their  origin,  339,  342.  Wonders  which 
the  smallest  insects  present,  352,  373. 

Intelligence.— It  is  the  part  of  intelli¬ 
gence  to  do  good  from  the  affection  of 
truth,  427,  42S.  Those  who  are  in  spiritual 
love,  have  intelligence  inscribed  on  their 
life,  428.  To  think  from  causes,  is  a  prop¬ 
erty  of  intelligence,  202. 

Intention. — Thought  from  the  will  of 
man  is  called  intention,  215. 

Interiors,  the,  of  the  body,  correspond 
to  its  exteriors,  by  which  actions  exist.  219. 
The  interior  things  which  are  hidden,  can 
never  be  discovered,  except  degrees  be 
understood,  184.  Interiors  open,  interiors 
closed,  138. 

Internal. — See  External. 

Jehovah  is  Esse  Itself,  uncreate  and  in¬ 
finite,  4.  God,  the  creator  of  the  universe, 
is  called  Jehovah,  from  Esse,  because  He 
alone  Is,  2S2,  100,  151.  In  the  New  Testa¬ 
ment,  Jehovah  is  called  the  Lord,  282. 

Judge,  to. — Why  it  is  said  in  the  Word 
that  man  will  be  judged  according  to  his 
works,  281. 

Judgment — By  judgment,  in  the  Word,  ^ 


INDEX 


are  understood  Divine  Love  and  Wisdom, 

88. 

Judgment,  Last. — Errors  concerning  it, 

886. 

Justice. — By  justice,  in  the  Word,  is  un¬ 
derstood  the  Divine  Love,  38. 

Kidneys,  &c. — Why  there  are  two,  3S4, 
409.  That  on  the  right  corresponds  to  the 
good  of  truth,  and  that  on  the  left  to  the 
truth  of  good,  884,  409.  Wonders  and  per¬ 
fections  of,  201. 

Kingdom.  Mineral,  Vegetable,  and  Ani¬ 
mal,  61,  65,  813,  314,  316. 

Kingdoms,  two,  of  the  Lord  in  the  heav¬ 
ens,  the  celestial  and  spiritual,  101,  232, 
3S1.  The  celestial  kingdom  is  called  the 
cardiac  kingdom  of  the  heavens,  and  the 
spiritual  the  pulmonic  kingdom,  3S1.  To 
these  two  kingdoms  is  added  a  third,  in 
which  men  are,  and  which  is  called  the 
natural  kingdom,  232. 

Language  proceeds  from  thought,  26. 
It  is  effected  by  means  of  the  ultimate 
atmosphere  called  air,  176.  Spiritual  lan¬ 
guage  has  nothing  in  common  with  natural 
language,  163.  There  is  no  word  in  the 
spiritual  language  which  bears  any  resem¬ 
blance  to  the  natural  language,  295.  These 
two  languages  only  communicate  by  means 
of  correspondence,  306.  Angelic  language, 
26,  295. 

Left,  the. — In  the  angels  and  in  men 
the  left  parts  correspond  to  the  wisdom 
proceeding  from  love,  or  to  the  truth  of 
good,  127,  3S4,  409. 

Length,  in  the  Word,  signifies  the  good 
of  a  thing,  71. 

Liberty  is  the  faculty  of  thinking,  will¬ 
ing,  and  doing  the  true  or  the  false,  the 
good  or  the  evil ;  it  is  the  faculty  of  the 
will,  240,  264,  425.  It  is  with  every  man 
by  creation,  and  thus  by  birth  ;  and  united 
to  rationality,  it  distinguishes  him  from 
beasts,  240,  264.  It  belongs  not  to  man, 
but  to  the  Lord  in  him,  116,  425.  It  is 
never  taken  away,  and  is  with  the  wicked 
as  well  as  with  the  good,  162,  240,  247,  266, 
425.  Use  and  abuse  of  liberty.  267.  Lib¬ 
erty  of  doing  evils  is  slavery,  425.  Celes¬ 
tial  liberty,  infernal  liberty,  ib. 

Lice. — Whence  they  derive  their  origin, 
838,  339,  342,  345. 

Life  Itseef,  or  Life  in  Itself,  is  Esse  It¬ 
self,  or  Jehovah,  4,  76.  Life  is  the  Divine 
Essence,  35.  God  alone  is  Life,  and  the 
life  of  God  is  Divine  Love  and  Wisdom, 
363.  The  life  of  man  is  love,  and  thence 
will,  2,  3,  399,  400.  Love  and  wisdom,  and 
thence  will  and  understanding,  make  the 
life  of  man,  363.  The  life  of  man  is,  in  its 
principles,  in  the  brain,  and  in  its  princi- 
piates  in  the  body,  265.  Life  is  such  in  its 
principles  as  it  is  in  the  whole,  and  in  each 
part,  366.  Life,  by  its  principles,  is  from 
every  part  in  the  whole,  and  from  the 
whole  in  every  part,  367.  Life  acts  on 
what  is  natural,  according  to  the  chanee 
induced  in  its  form,  166.  Man  is  not  life, 

189 


but  a  recipient  of  life,  4.  Spiritual  life  is 
a  life  according  to  the  Divine  precepts, 
24S.  In  the  Word,  life  signifies  the  Divine 
Love,  38. 

Ligaments,  403,  408. 

Light,  the,  which  proceeds  from  the 
spiritual  sun,  is,  in  its  essence,  wisdom,  5, 
32,  363.  The  first,  proceeding  from  wis¬ 
dom,  is  light,  95.  There  is  continual  light 
in  the  spiritual  world,  161.  The  light  of 
the  spiritual  world  is  in  itself  alive,  and 
that  of  the  natural  world  is  in  itself  dead, 
89;  The  light  of  the  world  may  be  enlight¬ 
ened  by  the  influx  of  the  light  of  heaven, 
88.  Light  does  not  exist  in  wisdom,  but  it 
exists  in  the  thought  of  the  understand¬ 
ing,  and  thence  in  language,  95.  Spiritual 
light  flows  into  man  by  three  degrees, 
242-247.  Light  corre>ponds  to  wisdom, 
32.  It  is  the  truth  of  faith,  83,  84.  In  the 
Word,  light  signifies  the  Divine  Wisdom 
of  the  Lord,  38,  98.  See  also  the  Contents , 
Part  2. 

Live,  to. — Every  man,  whether  good  or 
bad,  will  live  eternally;  the  reason  why, 
240.  To  live,  move,  and  be  in  God,  301. 

Liver. — Through  the  senses  man  knows 
nothing  regarding  his  liver,  22.  The  more 
intimately  it  is  regarded,  the  more  wonder¬ 
ful  are  the  things  that  present  themselves  ; 
and  it  is  more  interiorly  perfect  according 
to  discrete  degrees,  201. 

Living. — What  is  living  disposes  at  plea¬ 
sure  what  is  dead,  and  forms  it  for  uses, 
which  are  its  ends,  but  not  vice  versa ,  166. 
He  whose  mind  is  a  heaven  is  said  to  be 
alive,  276. 

Lobes  of  the  lungs,  why  there  are  two, 
384,  409.  That  on  the  right  corresponds 
to  the  good  of  truth,  and  that  on  the  left  to 
the  truth  of  good,  384,  409,  127. 

Locusts. — Whence  they  derived  their 
origin,  339,  345. 

Loins. — Why  there  are  two,  384,  409. 
That  on  the  right  corresponds  to  the  good 
of  truth,  and  that  on  the  left  to  the  truth 
of  good,  884,  409,  127.  Loins  of  God,  18. 

Lord. — The  Lord  is  Love  Itself,  because 
He  is  Life  Itself,  4-6.  He  is  very  Man, 
11-13,  285.  He  is  the  very  and  only  God 
who  governs  the  universe,  103.  He  alone 
is  Heaven,  113-118.  He  rose  again  with 
His  whole  body,  different  from  any  man, 
221.  When  the  Lord  manifests  himself  to 
angels  in  person,  He  manifests  Himself  as 
a  man,  and  that  sometimes  in  the  spiritual 
Sun,  and  sometimes  out  of  it.  97.  The 
Lord  is  present  with  all,  but  with  each  ac¬ 
cording  to  reception,  111,  124.  To  be  in 
the  Lord,  is  to  perform  with  sincerity,  up¬ 
rightness.  justice,  and  fidelity,  the  duties 
of  ov  r  calling,  431.  See  the  Contents.  See 
also  God  and  Jehovah. 

Love,  to,  is  to  feel  another’s  pleasure  as 
our  own  ;  but  to  feel  our  own  delight  in 
another,  and  not  the  other’s  delight  in 
ourselves,  is  not  to  love,  47. 

Love  is  life  itself,  1-3,  399,  406.  It  is 
the  esse  of  the  life  of  man,  14,  358,  368. 
The  essence  of  all  love  consists  in  conjuuc- 


THE  DTVIXE  LOVE  AND  WISDOM 


hon,  47.  The  conjunction  of  love  arises 
from  reciprocation.  48.  Love  consists  in 
willing  our  own  to  be  another’s,  and  feel¬ 
ing  his  delight  as  delight  in  ourselves,  47. 
Love  has  for  its  end  and  intention  use,  and 
it  effects  use  bv  wisdom,  297.  Love  with¬ 
out  wisdom  is  like  an  esse  without  an  ex- 
istere,  139.  Love  and  wisdom  are  a  real 
and  actual  substance  and  form,  and  consti¬ 
tute  the  subject  itself,  40,  224.  Celestial 
love  is  love  towards  the  Lord,  or  the  love 
of  good,  426,  427.  Those  who  are  in  this 
love  have  wisdom  inscribed  on  their  lives, 
427,  428.  Love  and  wisdom  are  not  ab¬ 
stractions  ;  they  do  not  exist  out  of  their 
subject,  but  they  are  the  states  of  their 
subject,  209,  224.  Love  towards  the  Lord 
consists  solely  in  applying  to  the  life  the 
commandments  of  the  Word,  of  which  the 
sum  is,  to  flee  from  evils  as  sins,  237.  By 
this  love  is  understood  the  love  of  per¬ 
forming  uses,  426.  See  also  141,  142,  427. 
Spiritual  love  is  love  towards  the  neighbor, 
or  the  love  of  truth,  426,  427.  Those  who 
are  in  this  love  have  intelligence  inscribed 
on  their  life,  427,  428.  Love  towards  the 
neighbor  is  the  spiritual  love  of  uses,  237. 
By  that  love  is  meant  the  love  of  uses,  426. 
Natural  love,  in  opposition  to  spiritual  love, 
is  the  love  of  se.lf  and  of  the  world.  424, 
416.  Natural  loVe  separate  from  spiritual 
love  becomes  sensual  and  corporeal,  424. 
The  love  of  self  and  the  love  of  the  world 
are  infernal  loves,  396  ;  but  they  are  celes-  j 
tial  by  creation,  because  these  are  the  loves  1 
of  the  natural  man,  which  are  subservient 
to  spiritual  loves,  as  foundations  are  sub¬ 
servient  to  houses,  396.  Spiritual-natural 
love,  429.  Corporeal-natural  .ove,  419. 
Corporeal  love,  424.  Love  of  dominion 
from  the  love  of  self,  and  love  of  dominion 
from  the  love  of  use,  142,  424.  See  also 
the  Contents,  Part  5. 

Lowkst,  the,  in  successive  order  becomes 
the  outmost  in  simultaneous  order,  206. 
In  each  kingdom  of  nature,  the  lowest 
things  are  for  the  use  of  the  middle,  and 
the  middle  for  the  use  of  the  supreme,  65. 

Lungs. — 'The  lungs  correspond  to  the 
understanding,  382,  3S3,  413:  and  also  to 
wisdom  or  truth,  402.  Particulars  con¬ 
cerning  the  lungs,  413.  The  more  inte¬ 
riorly  the  lungs  are  regarded,  the  greater 
wonders  are  therein  discovered,  and  per¬ 
fections  according  to  discrete  degrees,  201. 
See  Heart ,  Structure. 

Machiavel. — His  system  confirmed  by 
his  partisans,  267. 

Malignity  of  evil  increases  according  to 
the  degree  in  which  the  spiritual  mind  is 
closed,  269. 

Man  is  a  recipient  of  life,  4,  68.  The 
conception  of  a  man  from  his  father  is  not 
a  conception  of  life,  but  only  of  the  first 
and  purest  form  receptive  of  life,  6.  Com¬ 
mencement  of  man  in  the  uterus,  after 
conception,  432.  Man  is  man,  not  by  vir¬ 
tue  of  the  face  and  the  body,  but  by  virtue 
of  the  will  and  understanding,  251.  Man 

190 


is  born  an  animal,  but  is  made  a  man,  270 
Every  man  as  to  the  interiors  of  his  mind 
is  a  spirit,  and  is  in  the  spiritual  world  in 
the  midst  of  spirits  and  angels,  90,  92.  The 
spirit  of  man  is  naan,  because  it  is  capable 
of  receiving  love  and  wisdom  from  the 
Lord,  287.  There  are  in  every  man  de¬ 
grees  of  both  kinds,  225.  236.  The  three 
degrees  of  altitude  which  are  infinite  and 
uncreate  in  the  Lord,  are  finite  and  created 
in  man,  230-235.  A  stream  of  effluvia  con¬ 
stantly  flows  from  man,  293.  Man  is  a 
form  of  all  uses,  and  all  uses  in  the  cre¬ 
ated  universe  correspond  to  those  uses, 
298.  Spiritual  man,  natural  man,  spirit¬ 
ual-natural  man,  250-255.  The  spiritual 
man  is  entirely  distinct  from  the  natural, 
there  being  no  other  communication  be¬ 
tween  them  than  such  as  there  is  between 
cause  and  effect,  251.  The  natural  man  is 
a  servant  and  drudge,  and  the  spi*  tual 
man  is  his  master  and  lord,  249.  The  man 
of  the  Church  is  the  man  in  whom  is  the 
Church,  whence  man  is  distinguished  from 
beasts,  247.  See  also  the  Contents ,  Parts 
3  and  5. 

Man. — God  being  a  Man  has  a  bodv,  and 
every  thing  belonging  to  it,  18. 

Marriage  between  love  and  wisdom,  the 
will  and  the  understanding,  the  good  and 
the  true,  402,  409,  410,  419  ;  between  celes¬ 
tial  love  and  wisdom,  between  spiritual 
love  and  intelligence,  414,  423,  427. 

Marrow,  spinal,  366. 

Matter. — Its  origin,  302,  158,  311,  340. 
In  the  substances  and  matters  of  which 
earths  consist,  there  is  nothing  of  the  Di¬ 
vine  in  Itself,  but  still  they  are  from  the 
Divine  in  Itself,  305. 

Means,  all  the,  by  which  man  may  arrive 
at  good,  are  provided,  425,  171.  The  end 
qualifies  the  means,  261. 

Measure  of  Time,  whence  it  is  derived, 
73. 

Mediates. — All  and  each  of  the  things  in 
the  vegetable  kingdom  are  mediates,  65. 
See  Primaries  and  TJltimates. 

Mediations. — There  are  perpetual  medi¬ 
ations  from  the  first  to  the  last,  and  noth¬ 
ing  can  exist  but  from  something  prior  to 
itself,  and  at  length  from  the  first,  303. 

Meditation. — What  it  is,  404. 

Medulla  oblongata,  its  composition,  366. 

Medullary  substance  of  the  brain,  366. 

Members,  organs,  and  viscera  of  a  man, 
22,  370,  376,  377,  384.  385,  408. 

Metals.— Their  composition,  190,  192, 
207.  There  are  in  them  degrees  of  both 
kinds,  225.  The  more  interiorly  they  are 
regarded,  the  greater  are  the  wonders  dis¬ 
covered  in  them,  and  perfections  according 
to  discrete  degrees,  201.  Streams  of  efflu¬ 
via  emanate  unceasingly  from  them.  293. 

Microcosm. — Man,  as  to  his  will  and  un¬ 
derstanding,  is  a  microcosm  or  little,  world, 
251.  He  was  so  designated  by  the  ancients, 
323  ;  but  in  the  present  day  it  is  unknown 
why  he  was  so  called.  319. 

Mind,  the,  of  man,  is  composed  of  will 
and  understanding,  239,  372,  3S7.  The  in- 


INDEX. 


teriors  of  man,  which  belong  to  his  mind, 
are  distinguished  by  discrete  degrees,  186, 
203.  Thus  there  is  a  natural,  spiritual,  and 
celestial  mind.  239,  260.  The  natural  mind 
is  composed  of  spiritual,  and,  at  the  same 
time,  of  natural  substances,  257,  260,  270, 
273.  It  surrounds  and  includes  the  spirit¬ 
ual  and  celestial  mind,  260.  It  resides  in 
its  principles  in  the  brain,  273.  It  actuates 
the  body  and  all  its  parrs  at  pleasure,  3S7. 
It  is  in  its  form,  or  image,  a  world;  and 
the  spiritual  mind  is  in  its  form,  or  image, 
a  heaven,  270.  The  spiritual  mind  derives 
its  form  from  substances  of  the  spiritual 
world  only,  270.  The  natural  mind  turns 
in  spiral  circumvolutions  from  right  to  left, 
but  the  spiritual  mind  from  left  to  right, 
270.  See  the  Contents,  Parts  3  and  5. 

Mineral  Kingdom.— Forms  of  the  uses  of 
this  kingdom,  313.  Relation  to  man  in  all 
and  every  thing  of  the  animal  kingdom,  61. 

Minerals. — The  more  interiorly  they  are 
examined,  the  greater  are  the  wonders 
therein  discovered,  and  perfections  accord¬ 
ing  to  discrete  degrees,  201 

Minute. — There  is  nothing  so  minute 
but  it  contains  degrees  of  both  kinds,  223. 
See  also  Greatest. 

Mites. — W  hence  they  derive  their  origin. 
338,  339. 

Moon. — What  is  meant  by  the  light  of 
the  moon  being  as  the  light  of  the  sun,  233. 

Moral. — Those  things  which  are  called 
moral  are  substances,  and  not  abstractions  ; 
they  do  not  exist  out  of  subjects  which  are 
substances,  but  they  are  the  states  of  sub¬ 
stances  or  subjects,  2<>9. 

Morning,  in  the  Word,  signifies  the  first 
state  of  the  Church,  73. 

Moths. — Whence  they  derive  their  ori¬ 
gin,  338,  339. 

Motion  is  produced  by  power,  and  is  the 
ultimate  degree  of  endeavor;  by  motion, 
endeavor  produces  its  effect,  218.  In  mo¬ 
tion  there  is  nothing  essential  but  en¬ 
deavor,  197.  Living  motion  in  man  is  ac¬ 
tion,  which  is  produced  by  living  power 
from  the  will  united  to  the  understanding, 
219.  Endeavor,  power,  and  motion  are 
conjoined  according  to  discrete  degrees, 
and  conjunction  is  not  by  continuity,  but 
by  correspondences,  218.  See  Pf'ort  and 
Power.  Cardiac  and  pulmonic  motion,  381. 

Muscle. — Its  composition,  190,  192,  197. 
The  more  interiorly  it  is  cons  dered,  the 
greater  are  the  wonders  therein  discovered, 
and  perfections  according  to  discrete  de¬ 
grees,  201. 

Nation. — Each  nation,  in  the  spiritual 
world,  has  its  place  according  to  its  idea  of 
God  as  man,  13. 

Natural. — AI.  which  exists  and  subsists 
from  the  sun  of  the  natural  world  is  called 
natural,  159.  There  is  nothing  natural 
which  is  not  derived  from  a  spiritual  cause, 
134.  Natural  man,  251.  Spiritual  natural 
man,  429.  Sensual-natural  man,  144,  162, 
254.  How  the  natural  man  becomes  spirit¬ 
ual,  248. 

191 


Naturalism. — Whence  it  arises,  69. 

Nature,  in  itself,  is  quite  inert,  166.  It 
is  completely  dead,  159,  340.  If  in  men 
and  animals  it  appears  to  be  alive,  it  is 
from  the  life  which  accompanies  and  actu¬ 
ates  it,  159.  All  things  in  nature  proceed 
from  love  and  wisdom,  46.  Nature  does 
not  contribute  at  all  to  the  production  of 
vegetables  and  animals,  344.  It  has  not 
produced,  and  cannot  produce  any  thing, 
but  the  Divine  has  produced,  and  produces 
ail  things  from  Himself  by  the  spiritual 
world,  349,  357.  We  can  only  attribute  to 
nature  that  which  serves  the  spiritual  prin¬ 
ciple  in  fixing  the  things  which  flow  con¬ 
tinually  into  nature,  344.  The  folly  ot 
those  who  attribute  all  to  nature,  162,  166. 
Their  state  in  the  spiritual  world,  357. 
Some  are  excusable,  350. 

Neck. — All  the  fibres  descend  from  the 
brain,  by  the  neck,  into  the  body,  and  none 
ascend  by  the  neck  into  the  brain,  365. 

Nerves,  197,  388.  Their  composition, 
190,  192,  366. 

Newton. — Iiis  abhorrence  of  the  idea  of 
a  vacuum  as  of  nothing,  82. 

Night,  in  the  Word,  signifies  the  end  of 
a  Church,  73. 

Noon,  in  the  Word,  signifies  the  state  of 
fulness  of  the  Church.  73. 

North,  in  the  Word,  signifies  wisdom  in 
shade,  121.  In  the  spiritual  world,  those 
who  are  in  an  inferior  degree  of  wisdom 
are  in  the  North,  121. 

Nose,  the,  corresponds  to  the  perception 
of  truth,  254.  Retracted  nose,  254. 

Nostrils. — There  is  an  appearance  that 
the  nostrils  smell,  but  by  its  perception  the 
understanding  smells,  363.  Nostrils,  in 
the  Word,  signify  perception,  383.  The 
right  nostril  corresponds  to  the  good  of 
truth,  and  the  left  to  the  truth  of  good, 
384,  409,  127. 

Nothing. — To  create  something  out  of 
nothing  is  contradictory,  55,  383.  The  uni¬ 
verse  was  not  created  out  of  nothing,  283. 
In  nothing  there  is  no  actuality  of  mind. 
82. 

Nuptials. — What  is  understood  by  the 
nuptials  of  love  and  wisdom,  or  of  the  will 
and  understanding,  404. 

Object,  each,  is  surrounded  by  some¬ 
thing  similar  to  that  which  is  within  it, 
and  which  emanates  continually  from  it, 
293.  In  spiritual  light  the  objects  of 
thought  are  truths,  and  the  objects  of  sight 
are  similar  to  those  of  the  natural  world, 
but  corresponding  to  the  thoughts,  70. 

Odors. — Effect  which  they  produce  on 
the  blood,  420.  Foul  smells  in  the  hells, 
339,  341,  420.  Odors  in  the  heavens,  420. 

Omnipotence  of  God,  9,  72,  221. 

Omnipresence  of  God,  7,  9,  21,  69,  71, 
72.  God  is  omnipresent,  because  lie  is  not 
in  space,  147. 

Omniscience  of  God,  9,  21,  72. 

One. — Love  and  wisdom  proceed  as  one 
from  the  Lora,  but  they  are  not  received 
ns  one  by  the  angels,  125.  Heat  and  light 


THE  DIVINE  LOVE  AND  WISDOM. 


proceeding  from  the  Lord  are  one,  99.  See 
Distinctly  One. 

Operation  by  influx  into  vegetable  and 
animal  forms,  346. 

Order,  successive  and  simultaneous,  of 
degrees,  205-208. 

Organic  substance,  191,  192,  197,  200. 
Organic  forms,  208. 

Organization  of  the  will  and  understand¬ 
ing,  373. 

Organs,  207,  370,  376,  377,  384,  385,  400, 
401,  408,  410.  Their  composition,  190. 
Organs  of  sense,  366,  407.  Organs  of  mo¬ 
tion,  366. 

Origin  of  man,  346  ;  of  the  affections 
and  thoughts,  33;  of  evil,  264-270;  of  vi¬ 
tal  heat,  379  ;  of  animals  and  vegetables, 
339,  340,  346  ;  of  animalcules  and  hurtful 
insects,  342  ;  of  substance  and  matter,  302 ; 
of  earths,  302-306. 

Outer  and  Inner  Bark. — How  vegetation 
is  produced  by  means  of  the  outer  and 
inner  bark,  314. 

Outmost,  the,  of  simultaneous  order,  is 
the  lowest  of  successive  order,  206. 

Owls  and  Screech-Owls. — Whence  they 
derive  their  origin,  339. 

Pairs. — Why  with  man  all  parts  of  his 
body  are  in  pairs,  127,  384,  409. 

Pancreas. — Through  the  senses  alone 
man  can  know  nothing  of  the  pancreas,  22. 
The  more  interiorly  it  is  considered,  the 
greater  wonders  are  therein  discovered, 
and  perfections  according  to  discrete  de¬ 
grees,  201. 

Parallel  between  the  vegetation  of  a 
tree  and  the  viviflcation  of  man,  316.  Be¬ 
tween  spiritual  and  natural  things,  333. 

Peace,  the  state  of,  corresponds  to  the 
season  of  spring,  105. 

Perceive,  to,  as  our  own,  what  is  of  the 
Lord,  115,  116.  To  perceive  one  God  from 
all  eternity,  76. 

Perception  is  a  derivation  from  wisdom, 
863.  Common  perception,  361,  365  ;  it 
comes  by  influx  from  heaven,  361.  Why 
many  amongst  the  learned  have  destroyed 
their  common  perception,  361.  The  per¬ 
ception  of  truth  results  from  the  affection 
of  understanding  it,  404.  The  perception 
of  truth  is  never  wanting  to  the  man  whose 
reason  is  sound,  provided  he  has  the  affec¬ 
tion  of  understanding  it,  404.  Perceptions 
are  not  abstractions  without  substance  or 
form,  42.  Perceptions  flow  in  from  the 
spiritual  world,  and  are  received,  not  by 
the  understanding,  but  by  the  love  or  wiil 
according  to  the  affections  in  the  under¬ 
standing,  410.  See  Affections  and  Thoughts. 

Perfection  itself  is  in  the  Lord,  and 
thence  in  the  spiritual  Sun,  204.  All  in¬ 
crease  and  ascend  with  degrees,  and  ac¬ 
cording  to  degrees,  199-204.  The  perfec¬ 
tion  of  life  is  the  perfection  of  the  will  and 
understanding,  200.  The  perfection  of 
powers  is  the  perfection  of  all  things  which 
are  actuated  and  moved  by  life,  without 
having  life  themselves,  200.  The  perfec¬ 
tion  of  forms  makes  one  with  the  per¬ 

102 


fection  of  forces,  200.  Perfection  of  the 
universe,  whence  it  arises,  227. 

Peritoneum,  its  relation  with  the  luncrs, 
408. 

Perpetuity,  the,  of  every  divine  work 
arises  from  the  union  of  love  and  wisdom, 
36. 

Phantasy,  what  it  is,  424. 

Pleura. — Its  relation  to  the  heart  and 
lungs,  384,  402,  403. 

Plurality  of  gods,  impossible,  27. 

Poisons. — Whence  they  have  originated, 
339. 

Posterior  Things. — See  Prior  Things. 

Power  is  endeavor  excited ;  it  is  pro¬ 
duced  by  endeavor,  and  produces  motion, 
218.  Living  powers  in  man  are  what  con¬ 
stitute  the  interiors  of  his  body,  219.  It  is 
contrary  to  order  for  a  dead  power  to  act 
on  a  living  power,  166.  Perfection  of. 
powers,  200.  Active,  intermediate,  and 
passive  powers,  178.  See  311,  340,  344, 
392. 

Preacher,  148. 

Presence  of  the  Lord,  how  it  is  every¬ 
where,  299.  Presence  of  angels,  in  what 
wrav  it  takes  place,  291.  Man  can  by  means 
of  thought  be  present  as  it  were  elsewhere ; 
it  matters  not  in  what  place,  even  the  most 
remote,  285. 

Primaries,  the,  of  life,  are  in  the  brain, 
365.  These  primaries  are  the  will  and  un¬ 
derstanding,  365.  All  and  every  thing  of 
the  animal  kingdom  are  primaries,  65.  See 
Mediates  and  Ultimates. 

Primitive,  the,  of  a  man,  is  the  seed  of 
the  father,  by  which  conception  is  effected, 
432.  What  it  is  in  the  uterus  after  concep¬ 
tion,  432. 

Principiates. — All  things  of  the  body  are 
principiates ;  that  is,  are  compositions  of 
fibres  from  principles,  wdiich  are  recepta¬ 
cles  of  love  and  wisdom,  369.  The  will 
and  understanding  are,  in  their  principi- 
ates;  in  the  body,  362,  365,  387?  403. 
Whither  the  principles  tend,  the  principi¬ 
ates  follow  ;  they  cannot  be  separated,  369. 

Principles,  the,  of  the  life  of  man,  are 
the  receptacles  of  love  and  wisdom,  369. 
By  life,  in  its  principles,  is  meant  the  will 
and  understanding,  365.  The  will  and  un¬ 
derstanding  are,  in  their  principles,  in  the 
brain,  362,  365,  387,  403.  Such  as  life  is, 
in  its  principles,  such  it  is  in  all  and  every 
part,  366.  Life,  by  its  principles,  is  from 
every  part  in  the  whole,  and  from  the  whole 
in  every  part,  367. 

Prior  Things  are  composed  of  their  first, 
208.  They  are  more  perfect  than  posterior 
things,  204.  From  prior  things  we  may 
view  posterior,  but  not  the  reverse,  119. 

Proceeding. — The  first  proceeding  from 
the  love  and  wisdom  of  the  Lord  is  spirit¬ 
ual  fire,  which  appears  before  the  angels  as 
a  sun,  97,  152,  290,  300.  See  Divine  Pro¬ 
ceeding. 

Production,  the,  of  seeds  was  the  first 
production  from  the  earths,  312. 

Progression  of  every  thing  in  the  uni¬ 
verse  from  its  primaries  towards  its  ulti- 


INDEX. 


mates,  and  from  its  ultimates  towards  its 
primaries,  304,  314,  316. 

Propagation  of  subjects  of  the  vegetable 
and  animal  kingdom,  347. 

Propositions,  abstract,  being  universal, 
are  usually  better  comprehended  than  those 
which  are  applied,  228. 

Proprium,  the,  of  man  and  of  the  angels 
is  evil,  114.  The  proprium,  which  is  self- 
love,  opposes  the  influx  and  reception  of 
the  divine  ;  and  it  hardens  the  heart  and 
closes  it,  335. 

Provinces,  the,  of  heaven  are  distin¬ 
guished  according  to  the  members,  viscera, 
and  organs  of  man,  288. 

Pulmonart  Pipes. — Their  existence  in 
microscopic  insects,  373. 

Pulmonic  Kingdom,  the,  of  heaven,  is 
that  in  which  wisdom  predominates,  381. 
In  it  are  those  who  are  in  love  towards 
their  neighbor,  428.  See  also  891,  392. 

Pulse,  378.  The  spirit  of  man  has  a 
pulse  as  well  as  the  body,  and  this  pulse 
flows  in  to  the  pulse  of  the  body,  and  pro¬ 
duces  it,  390,  391.  There  is  a  correspond¬ 
ence  between  them,  390. 

Purification  of  the  love  in  the  under¬ 
standing,  how  it  is  effected,  419,  420.  All 
purification  of  man  is  effected  by  the  truths 
of  wisdom,  420.  Purification  of  the  blood, 
420,  423. 

Quality. — That  which  has  no  form  has 
no  quality,  and  that  which  has  no  quality 
is  not  any  thing,  15,  223. 

Quarters,  the,  in  the  spiritual  world, 
119-128.  The  determination  of  the  quar¬ 
ters  in  that  world  is  not  from  the  south  as 
in  the  natural  world,  but  from  the  east, 
120, 132.  They  originate  not  from  the  sun 
of  the  spiritual  world,  but  from  its  inhabit¬ 
ants,  12u;  according  to  their  reception  of 
love  and  wisdom,  124-128,  132.  The  dif¬ 
ferent  reception  of  love  and  wisdom  de¬ 
cides  the  quarter  in  the  spiritual  world, 
126.  Man,  as  to  his  spirit,  is  in  a  certain 
quarter  of  the  spiritual  world  in  whatever 
quarter  of  the  natural  world  he  may  be, 
126. 

Ramifications  of  the  bronchia  of  the 
lungs,  40o,  408,  412.  They  correspond  to 
the  perceptions  and  thoughts  proceeding 
from  the  affections  of  truth,  405. 

Rationality  is  the  faculty  by  which  man 
can  understand  what  is  true  and  what  is 
good  ;  it  is  the  faculty  of  the  understand¬ 
ing,  240,  264,  413,  425.  It  is  with  each 
man  by  creation,  and  thus  by  birth,  and 
united  with  liberty,  distinguishes  him 
from  the  beasts,  240,  264,  413.  It  is  with 
the  wicked  as  well  as  with  the  good,  266. 
It  is  never  taken  away  from  man,  247,  258. 
It  does  not  exist  in  a  man  before  his  natu¬ 
ral  mind  has  attained  maturity,  266.  Nor 
with  the  man  w'hose  externals  have  been 
injured  by  some  accident,  259.  The  ra¬ 
tionality  of  thinking  things  false,  is  irra¬ 
tionality,  425. 

Rational  Principle,  the,  of  man  is  the 

193 


highest  point  of  the  understanding,  237, 
254.  The  rational  principle  of  man  is  ap¬ 
parently  of  three  degrees,  258.  The  ra¬ 
tional  man  is  he  who  is  in  natural,  and,  at 
the  same  time,  in  spiritual  love,  416.  Man 
may  become  rational,  according  to  eleva¬ 
tion,  even  to  the  third  degree,  258.  IIow 
the  rational  is  perfected,  832. 

Rats. — Whence  they  derive  their  origin. 
339,  341. 

Reaction. — In  every  thing  that  has  been 
created  by  God  there  is  a  reaction,  68,  260 
Reaction  arises  from  the  action  of  life,  68 
See  Action. 

Reason. — All  that  pertains  to  human 
reason  unites  and  concentres  in  this,  that 
there  is  one  God,  23.  Human  reason  does 
not  give  its  acquiescence  unless  it  sees  a 
thing  from  its  cause,  291.  Human  reason, 
in  its  common  ground,  on  what  it  depends, 
23.  Sound  and  unsound  reason,  23. 

Receive,  to,  more  heat  than  light,  and 
vice  versa ,  101.  Man  may  receive  wisdom 
to  the  third  degree,  but  not  love,  unless  he 
shuns  evils  as  sins,  and  turns  himself  to¬ 
wards  the  Lord,  242, 

Receptacles,  191,  223. — The  Lord  has 
created  and  formed  in  man  two  receptacles 
of  himself,  the  will  and  the  understanding : 
the  will  for  His  divine  love,  and  the  under¬ 
standing  for  His  divine  wisdom,  358-361, 
393,  410,  242. 

Reception. — There  is  a  reception  of  di¬ 
vine  good  and  divine  truth,  according  to 
man’s  application  of  the  laws  of  order 
which  are  divine  truths,  57. 

Recipients  of  Life. — Angels  and  men 
are  such,  4-6.  Man  is  a  recipient  so  far  as 
he  has  an  affection  for  the  things  which 
proceed  from  God,  and  in  such  a  degree 
as  he  thinks  from  that  affection,  33.  All 
things  in  the  created  universe  are  recipi¬ 
ents  of  the  Divine  Love  and  Wisdom  of 
God-Man,  55-60. 

Reciprocation  is  necessary,  in  order  that 
there  may  be  conjunction,  115,  170.  What 
it  is  which  effects  the  reciprocation  by 
which  there  is  conjunction  with  the  Lord, 
116.  Reciprocal  conjunction  of  love  and 
wisdom;  of  the  will  and  understanding; 
of  the  good  and  true,  385,  410.  These  re¬ 
ciprocal  conjunctions  arise  from  the  love, 
411. 

Red  corresponds  to  love,  380. 

Reflection  is  a  derivation  from  wisdom, 
or  understanding,  363. 

Reformation  and  regeneration  are  ef¬ 
fected  by  the  reception  of  love  and  wisdom 
proceeding  from  the  Lord,  and  by  the  con¬ 
sequent  opening  of  the  interior  degrees  of 
the  mind  in  their  order,  187,  263. 

Regeneration. — See  Reformation.  To 
be  regenerated,  is,  from  being  natural,  to 
become  spiritual,  425. 

Region. — The  superior  region  of  the  nat¬ 
ural  mind  is  called  the  rational  region,  and 
the  lowest  region  is  called  the  sensual,  254. 

Relation. — There  is  a  common  relation 
of  all  things  to  God,  as  there  is  a  particular 
relation  to  man,  64.  Relation  to  man  in 


THE  DIVINE  LOVE  AND  WISDOM. 


all  and  every  thing  of  the  aniinai,  vegeta- 
nle,  and  mineral  kingdoms,  61. 

Religion. — Those  who  have  confirmed 
the  falses  of  their  religion,  remain  in  these 
falses  after  their  life  in  the  world,  26S. 

Represent 'Tiox,  angelic,  of  the  corre¬ 
spondence  of  the  will  and  understanding 
with  the  heart  and  lungs,  876. 

Resemblance  of  generals  and  particulars, 
cr  of  the  greatest  and  the  least,  227  ;  of  na- 
ions  to  their  first  progenitor.  269.  In 
Genesis,  resemblance  or  likeness  to  God 
signifies  the  Divine  Love,  358. 

Respiration. — How  it  is  effected,  176, 
412.  Man  has  a  double  respiration,  one  of 
•he  spirit,  the  other  of  the  body  ;  on  what 
.ney  each  depend,  412,  417.  Respiration 
of  the  spirit  flows  into  respiration  of  the 
body,  and  produces  it,  390,  391  ;  there  is 
a  correspondence  between  them,  390. 
These  two  respirations  may  be  separated, 
and  may  also  be  conjoined,  415,  417. 
Thought  produces  respiration,  412.  An¬ 
gels  and  spirits  breathe,  equally  with  men, 
176,  891.  The  respirations  of  the  lungs 
correspond  to  the  perceptions  and  thoughts 
of  the  understanding,  420. 

Resurrection  of  the  Lord  with  the  whole 
body  complete,  221. 

Return  of  all  things  to  the  Creator,  167— 
172. 

Revelation. — Every  man  is  instructed 
in  the  Divine  precepts  by  others  who  know 
them  from  religion,  and  not  by  immediate 
.  evelation,  249. 

Ribs,  their  relation  to  the  lungs,  403,  408. 

Right,  the,  in  the  Word,  signifies  su¬ 
perior  power,  220.  To  be  seated  on  the 
right  hand  of  the  power  and  might  of  God, 
signifies  to  have  all  power,  221.  In  angels 
and  men,  the  right  corresponds  to  love 
whence  wisdom  is  derived,  or  to  good 
whence  proceeds  truth,  127,  384,  409. 

Satan. — The  love  of  possessing  the  goods 
of  others,  by  any  artifice,  is  called  Satan, 
273.  Ingenious  malices  and  cunnings  are 
called  the  Satanic  crew,  273.  See  Devil. 

Scorpions. — Whence  they  have  derived 
their  origin,  339,  341. 

Seasons  of  the  year,  in  the  Word,  signify 
states  of  the  Church,  73. 

See,  to. — An  angel  can  see  God  both 
within  and  without  himself,  130.  No  per¬ 
son  who  is  in  evil  can  see  good,  but  he 
who  is  in  good  can  see  evil,  271.  When 
man  thinks  from  wisdom,  he  sees  things, 
as  it  were,  in  light,  95.  Those  who  are  in 
one  world  cannot  see  those  who  are  in 
another;  the  reason  why,  91.  To  perceive 
from  effects  alone,  is  to  see  from  illusions, 
187.  To  see,  is  predicated  of  the  under¬ 
standing,  363. 

Seed. — The  seed  which  is  from  the  father 
is  the  first  receptacle  of  life,  but  such  a  re¬ 
ceptacle  as  it  was  in  the  father,  269.  The 
production  of  seeds  was  the  first  produc¬ 
tion  from  the  earths  when  they  were  still 
recent,  312.  In  every  seed  there  is  an 
effort  to  multiply  itself  and  fructifv  infi- 

194 


1  nitely  and  eternally.  60.  The  more  inti 
mately  seeds  are  regarded,  the  greater  arc 
the  wonders  therein  discovered,  and  per¬ 
fections  according  to  discrete  degrees,  201. 

Self-subsisting.— He  is  called  the  self- 
subsisting,  Who  alone  Is,  45.  The  self- 
subsisting  is  the  very  and  only  substance, 
and  the  very  and  only  form  ;  the  very  and 
only  love,  and  the  very  and  only  wisdom  ; 
the  very  and  only  life,' 45. 

Sensations  are  not  things  abstracted  from 
the  organs  of  sensation,  but  they  are  the 
states  of  those  organs  which  are  substances, 
210.  The  sensations  which  pertain  to  the 
senses  of  the  body  are  derived  ultimately 
from  love  and  wisdom,  363. 

Sense  is  produced  when  the  substance 
and  form  of  the  organ  are  affected,  41. 
The  affection  of  the  substance  and  form 
which  produces  the  sense,  is  not  any  thing 
separated  from  the  subject,  but  only  causes 
a  change  in  it,  the  subject  remaining  a 
subject  then,  as  before  and  after,  41.  The 
external  senses  of  the  body  communicate 
immediately  by  fibres  with  the  brain,  and 
derive  from  it  their  sensitive  and  active 
life,  365.  All  the  senses  of  the  body  de¬ 
rive  their  perception  from  the  perception 
of  the  mind,  406. 

Sensual  men  are  the  lowest  natural  men, 
who  cannot  think  above  the  appearances 
and  fallacies  of  the  bodily  senses,  249. 

Series. — Degrees  proceed  from  one  an¬ 
other  in  a  triplicate  series,  212.  The  last 
of  each  series  is  the  complex  and  continent 
of  all  preceding,  215.  The  series  and  order 
of  uses  proceed  only  from  love  and  wis¬ 
dom,  46. 

Serpents,  whence  they  have  derived 
their  origin,  899,  341. 

Sight  is  only  possible  by  means  of  an 
atmosphere  purer  than  air,  176.  Sight  is 
in  the  eye,  which  is  the  subject,  and  not  in 
the  place  in  which  are  the  objects  that  a 
man  sees  ;  it  is  the  affection  of  the  subject, 
41.  Sight  does  not  issue  from  the  eye  to¬ 
wards  the  object,  but  the  image  of  the 
object  enters  the  eye,  and  affects  its  sub¬ 
stance  and  form,  41.  Sight  is  not  any  thing 
volatile  flowing  from  its  organ,  but  it  is  an 
affection  of  the  organ  considered  in  its 
substance  and  form,  41.  The  sense  of  sight 
communicates  immediately  by  fibres  with 
the  brain,  and  draws  from  it  its  sensitive 
and  active  life,  365.  The  sight  of  the  eye 
is  gross,  852.  See  Sense. 

Similarity. — See  Resemblance. 

Similitude. — See  Resemblance. 

Simple,  the,  see  what  is  good  and  true 
more  clearly  than  those  who  believe  them¬ 
selves  wiser,  361. 

Simple  things  are  more  perfect  than  com¬ 
pound  ones,  because  they  are  more  naked 
and  less  covered  with  substances  and  mat¬ 
ters  void  of  life,  204.  Every  simple  thing 
is  so  much  the  more  exempt  from  injury 
as  it  is  more  simple,  and  that  because  it  is 
more  perfect,  204.  If  there  were  not  such 
an  eminent  perfection  in  simple  things, 
neither  man  nor  any  animal  could  exist 


INDEX. 


from  seed  and  afterwards  subsist,  nor  could 
the  seeds  of  trees  and  fruits  vegetate  and 
become  prolific,  204. 

Singulars  and  particulars  are  similar  to 
generals  and  their  generals,  being  forms  of 
degrees  of  both  kinds,  225,  222.  Whence 
arises  the  distinction  of  particulars  and  sin¬ 
gulars,  226. 

Sirens. — Their  fantastic  beauty.  424. 

Skin,  the,  with  which  man  is  covered  is 
the  subject  of  touch,  41.  The  substance 
and  form  of  the  skin  cause  man  to  feel  the 
things  which  are  applied  to  it,  41. 

Sleep. — In  sleep,  time  does  not  appear, 
74.  What  becomes  of  endeavor  and  power 
in  man  during  sleep,  219. 

Sloane,  Sir.  Hans,  344. 

Smell. — The  sense  of  smell  is  in  the 
nostri  s,  and  is  the  affection  of  the  nostrils 
from  the  odoriferous  things  which  touch 
them,  41.  The  smell  is  not  any  tiling  vola¬ 
tile  issuing  from  its  organ,  but  is  an  affec- 
tion  of  the  organ  considered  in  its  sub¬ 
stance  and  form,  41.  The,  sense  of  smell 
communicates  immediately  by  fibres  with 
the  brain,  and  derives  thence  its  sensitive 
and  active  life,  365.  See  Sense. 

Smell,  to,  is  predicated  of  perception, 
863. 

Societies,  in  the  spiritual  world,  are  dis¬ 
tinguished  accotding  to  all  the  differences 
of  affections,  141.  Angelic  societies  are 
innumerable,  and  in  a  similar  order  to  that 
of  the  glands  of  the  brain,  366. 

Sole-subsisting. — He  is  called  the  Sole- 
subsisting,  from  whom  every  thing  is,  45. 
In  all  things  the  first  principle  is  the  sole- 
governing  in  the  subsequent,  yea,  it  is  the 
sole,  and  thus  the  all  in  them,  197. 

Soul,  the,  in  its  very  esse,  is  love  and 
wisdom  proceeding  from  the  Lord,  395, 
398.  There  is  no  soul  without  a  body,  nor 
body  without  a  soul,  14.  The  soul  of  every 
man  is  in  a  spiritual  body  after  it  has  put 
off  the  material  coverings  which  it  carried 
about  with  it  in  the  world,  14.  Fruitless 
researches  of  the  learned  into  the  opera¬ 
tions  of  the  soul  on  the  body,  394.  How 
the  soul  acts  on  the  body,  and  operates 
all  things  belonging  to  it,  398-431.  Soul 
of  beasts,  346.  In  the  Word,  the  soul  sig¬ 
nifies  the  understanding,  383 ;  also  the 
wisdom  of  the  understanding,  383. 

Sound,  the,  which  is  articulated  in  words, 
comes  entirely  from  the  ungs,  through  the 
trachea  and  epiglottis,  382.  The  angels 
know  a  man’s  love  from  the  sound  of  his 
voice,  his  wisdom  from  the  articulation  of 
the  Brand,  and  his  knowdedge  from  the 
sense  of  his  words,  280.  Beasts  produce 
sounds  conformable  to  the  knowledge 
proper  to  their  love,  255. 

Sources. — The  sources  of  all  things  in 
the  life  of  man  are  the  Divine  Love  and 
Wisdom,  33. 

South,  in  the  Word,  signifies  wisdom  in 
light,  121.  In  the  spiritual  world,  those 
who  are  in  a  superior  degree  of  wisdom 
dwell  in  the  south,  121. 

Space  is  a  property  of  nati  re,  69,  72. 

195 


Space  is  in  all  and  each  of  those  things 
which  are  seen  with  the  eyes,  7.  In  the 
spiritual  world  there  appear  spaces,  but 
they  are  only  appearances,  7.  They  are 
not  fixed  as  in  the  natural  world,  but  vary 
according  to  the  states  of  life,  70.  States 
of  the  love  correspond  to  space,  7 0.  Space 
is  in  the  natural,  but  not  in  the  spiritual 
idea,  7,  111.  To  think  of  God  from  space 
is  to  tliink  from  the  extent  of  nature,  9, 
The  Lord  cannot  be  progressive  through 
space,  but  is  with  each  one  according  to 
reception,  111.'  Sec-  Time.  Speaking  by 
degrees,  is  speaking  abstractedly,  196. 

Sphere,  ambient,  291.  Every  one  in  the 
spiritual  world  is  surrounded  by  a  sphere, 
consisting  of  substances  resolved  and  sepa¬ 
rated  from  his  body,  292.  A  sphere  ema¬ 
nates  also  from  all  things  which  appear  in 
that  wrorld,  293.  The  sphere  of  the  affec¬ 
tions  and  thoughts  which  surrounds  each 
angel,  manifests  its  presence  to  those  wdio 
are  near  and  to  those  who  are  distant,  291. 

Spiders. — Their  origin,  339. 

Spiral. — The  contraction  of  the  spiritual 
degree  is  like  the  retorsion  of  a  spire  the 
contrary  way,  254,  263. 

Spirit. — Man  after  death,  during  the  state 
of  preparation,  is  called  a  spirit — an  angelic 
spirit  if  he  is  preparing  for  heaven,  an  in¬ 
fernal  spirit  if  he  is  preparing  for  hell,  140. 
In  the  Word,  spirit  signifies  the  under¬ 
standing  and  the  wisdom  of  the  under¬ 
standing,  383.  Corporeal  spirits,  424.  Ani¬ 
mal  spirit,  what  it  is,  423. 

Spirit,  the  Holy,  is  the  Divine  Proceed¬ 
ing  of  the  Lord,  146.  It  is  the  Lord,  and 
not  any  God  who  is  a  separate  person,  359. 
In  the  Word,  the  Holy  Spirit,  and  Spirit 
of  God,  signify  the  Divine  Wisdom,  and 
thence  the  Divine  Truth,  by  which  illus¬ 
tration  is  effected  with  man,  383,  149. 

Spiritual. — The  heat  and  light  proceed¬ 
ing  from  the  Lord  as  a  sun  are  called  spir¬ 
itual,  100.  The  spiritual  principle  flows 
from  its  sun,  even  into  the  ultimates  of 
nature,  in  three  degrees,  345.  The  spiritual 
ultimate,  or  spiritual  natural,  maybe  sepa¬ 
rated  from  its  higher  principles,  345.  The 
spiritual  ultimate,  separate  from  its  higher 
principles,  produces  those  things  which  are 
evil  uses,  345.  The  spiritual  principle  im¬ 
pels  nature  to  act,  as  what  is  living  impels 
what  is  dead,  340.  It  produces  the  forms 
of  vegetables  and  animals,  and  it  fills  theso 
forms  with  matter  taken  from  the  earth, 
in  order  that  they  may  be  fixed  and  con¬ 
stant.  340.  The  spiritual  gives  the  soul, 
and  the  material  the  body,  343.  What  the 
spiritual,  and  what  the  natural  man  is,  250, 
251.  All  things  which  are  called  spiritual 
are  substances,  and  not  abstractions  ;  they 
do  not  exist  apart  from  their  subjects, 
which  are  substances,  but  they  are  the 
states  of  those  substances  or  subjects,  209. 

Spiritual  Fire,  the,  which  appears  be¬ 
fore  the  angels  as  a  sun,  is  the  first  proceed¬ 
ing  of  love  and  wisdom  from  the  Lord,  97. 

Spleen. — Through  the  senses  alone  man 
knows  nothing  concerning  the  spleen,  22. 


THE  DIVINE  LOVE  AND  WISDOM. 


Spring,  in  the  Word,  signifies  the  first 
Jdate  of  the  Church,  73.  Perpetual  spring 
in  the  angelic  heavens,  105.  Spring  cor¬ 
responds  to  a  state  of  peace,  105. 

Stain,  the,  from  hereditary  evils  is  not 
removed,  unless  the  superior  degrees  are 
opened,  which  are  the  receptacles  of  love 
and  wisdom  from  the  Lord,  432. 

State  is  predicated  of  love,  life,  wisdom, 
the  affections,  the  joys  thence  derived,  and 
in  general,  of  the  good  and  the  true,  7.  In 
angelic  ideas  of  thought,  instead  of  space 
and  time,  there  are  states  of  life;  instead 
of  space,  things  which  relate  to  states  of 
love  ;  and  instead  of  time,  things  which 
relate  to  states  of  wisdom,  70.  The  state 
of  peace  corresponds  to  spring  on  the  earth, 
105.  Living  and  dead  states,  161. 

Stems  or  Trunks  in  the  forms  of  the 
vegetable  kingdom  are  the  ultimates,  314. 
Stems  covered  with  bark  represent  the 
globe  covered  with  earths,  314. 

Sternum. — Its  connection  with  the  lungs, 
40S. 

Stomach. — Through  the  senses  alone 
man  knows  nothing  of  the  innumerable 
parts  which  compose  his  stomach,  22.  In 
what  way  the  stomach  is  connected  with 
the  lungs,  408. 

Stones. — Their  composition,  190,192,  207. 
There  are  in  them  degrees  of  both  kinds, 
225.  The  more  interiorly  they  are  con¬ 
sidered,  the  greater  wonders  are  therein 
discovered,  and  perfections  according  to 
discrete  degrees,  201.  Streams  of  effluvia 
flow  unceasingly  from  stones,  293. 

Striata,  Corpora,  366. 

Structure  of  the  Lungs,  405,  412,  417. 

Subject,  a,  is  something  which  exists 
substantially,  373.  Every  subject  is  a  re¬ 
cipient,  170.  Subjects  which  can  be  re¬ 
cipients  of  the  Divine  Love  and  Wisdom 
as  from  themselves,  are  men,  170.  That 
which  is  perceived  out  of  a  subject  as  vola¬ 
tile  and  flowing,  is  only  the  appearance  of 
the  state  of  the  subject  in  itself,  40,  41. 

Subsistence,  the,  of  the  universe  and  of 
all  things  in  the  universe  is  from  the  spir¬ 
itual  sun,  152,  153.  Subsistence  is  perpet¬ 
ual  existence,  152. 

Substance. — There  is  only  one  substance 
which  is  substance  in  itself,  197,  300.  Sub¬ 
stance  in  itself  is  the  Divine  Love,  44-46. 
All  things  have  been  created  from  a  sub¬ 
stance  which  is  substance  in  itself,  283. 
Spiritual  substances  at  rest,  and  fixed  or 
material  substances,  302.  Substances 
whence  proceed  the  earths,  305,  306,  310. 
Spiritual  and  natural  substances  of  which 
the  mind  is  composed,  257,  388.  Organic 
substances  which  are  the  receptacles  and 
abodes  of  thoughts  and  affections  in  the 
brain,  191,  192,  197.  There  is  no  substance 
without  a  form,  209,  229.  Substance  and 
form,  41. 

Substantiate  or  Composite  Things  do 
not  result  by  coacervation  from  a  substance 
so  simple  that  it  is  not  a  form  from  lesser 
forms ;  such  a  substance  does  not  exist, 
229. 

196 


Suffocation  and  Swooning,  state  of,  407. 

Summer,  in  the  Word,  signifies  a  state  of 
fulness  of  the  Church,  73. 

Sun. — There  are  two  suns,  by  means  of 
which  all  things  have  been  created  by  the 
Lord,  the  sun  of  the  spiritual  and  that  ot 
the  natural  world,  153.  The  spiritual  sun 
is  not  the  Lord,  but  is  the  first  proceeding 
from  the  Divine  Love  and  Wisdom,  86,  93, 
97,  290,  291,  151-156.  The  sun  of  the  nat¬ 
ural  world  is  pure  fire  from  which  all  lift 
is  abstracted,  but  the  sun  of  the  spiritual 
world  is  a  fire  in  which  is  divine  life,  89, 
157.  The  spiritual  sun  is  the  only  sub¬ 
stance  from  whence  all  things  proceed,  300. 
It  appears  in  heaven  at  a  middle  altitude, 
103-107.  In  the  Word,  the  sun  signifies 
the  Lord  as  to  Divine  Love  and  Wisdom 
united,  98.  See  the  Contents ,  Part  2. 

Superior,  in  the  Word,  signifies  interior, 
206.  It  is  according  to  order  that  superiors 
act  on  inferiors,  and  not  vice  versa ,  365. 

Supreme,  the,  or  highest  of  successive 
order,  because  the  inmost  of  simultaneous 
order,  206. 

Swammerdam,  351. 

Swedenborg. — The  opening  of  the  sight 
of  his  spirit  in  order  that  lie  might  see 
things  that  are  in  the  spiritual  world,  and 
give  a  description  of  them,  85,  355.  Pie 
lias  seen  the  Lord  as  a  sun,  131,  and  a 
Avliole  heavenly  society  as  one  angelic  man, 
79.  Admitted"  to  converse  with  angels  in 
spirit  out  of  the  body,  391,  394. 

Swine,  whence  they  originated,  339. 

Systole. — The  motions  of  the  heart  called 
systole  and  diastole  change  and  vary  ac¬ 
cording  to  the  affections  of  each  love,'  378. 

Taste. — Taste  is  the  affection  of  the  sub¬ 
stance  and  form  which  pertain  to  the  tongue, 
and  the  tongue  is  the  subject,  41.  Taste 
is  not  any  thing  volatile  flowing  from  its 
organ,  but  is  an  affection  of  the  organ  it¬ 
self  considered  in  its  substance  and  form, 
41.  The  sense  of  taste  communicates  im¬ 
mediately  by  fibres  with  the  brain,  and  de¬ 
rives  from  it  its  sensitive  and  active  life, 
365.  See  Sense.  To  taste,  is  predicated  of 
perception,  363. 

Tendons. — Whence  they  proceed,  304. 

Think,  to,  from  causes  and  ends  belongs 
to  superior  wisdom,  whilst  to  think  of  them 
is  a  property  of  inferior  wisdom.  202.  To 
think  from  ends  is  a  property  of  wisdom; 
to  think  from  causes,  of  intelligence;  and 
to  think  from  effects,  of  science,  202.  To 
think  sensually  and  materially,  is  to  think  in 
nature  from  nature,  and  not  above  her,  351. 

Thorax,  403. 

Thought  is  only  possible  by  means  of  an 
atmosphere  purer  than  air,  176.  It  is 
nothing  else  than  internal  sight,  404.  It  is 
a  derivation  from  the  wisdom  and  under¬ 
standing,  363.  Interior  thought,  which  is 
the  perception  of  ends,  is  the  first  effect  of 
life,  2.  All  the  thoughts  of  man  derive 
their  origin  from  the  Divine  Wisdom,  33. 
Affections  and  thoughts  ar,e  states  of  sub¬ 
stances  and  forms,  and  not  abstractiona 


INDEX. 


without  real  substance  and  form,  42,  816. 
Spiritual  thought  has  nothing  in  common 
with  natural  tiiought,  163.  Thought  from 
the  eye  closes  the  understanding,  but 
thought  from  the  understanding  opens  the 
eye,  46.  Tiiought  is  produced  by  affection, 
and  it  produces  respiration,  412.  Tiiought 
flows  into  the  lungs,  and  through  the 
lungs  into  speech,  391.  Tiiought  corre¬ 
sponds  to  the  respiration  of  the  lungs,  382, 
883.  See  Affection. 

Tigers. — 'Whence  they  originated,  339. 

Time  is  a  property  of  natures,  69,  73,  161. 
Measures  of  time,  73.  In  the  spiritual 
world  the  progressions  of  life  appear  in 
time,  but  state  there  determining  time, 
time  is  only  an  appearance,  73.  Times  in 
the  spiritual  world  are  not  fixed  as  in  the 
natural  world,  but  they  vary  according  to 
states  of  life,  70.  States  of  wisdom  corre¬ 
spond  to  time,  70.  Time  is  there  only  qual¬ 
ity  of  state,  73.  It  makes  one.  with  tiiought 
proceeding  from  affection,  74.  See  Space. 

Tissue  of  the  lungs,  405. 

Tongue. — There  is  an  appearance  that 
the  tongue  tastes,  but  it  is  the  understand¬ 
ing  which  tastes  from  its  perception,  363. 
Through  the  senses  alone  man  knows 
nothing  of  the  innumerable  parts  which 
are  in  the  tongue,  22.  The  more  interiorly 
it  is  considered,  the  greater  are  the  won¬ 
ders  therein  discovered,  and  perfections 
according  to  discrete  degrees,  201. 

Touch,  the  sense  of,  is  not  in  the  things 
which  are  applied,  but  is  in  the  substance 
and  form  of  the  skin,  which  are  the  sub¬ 
jects  of  it,  41.  This  sense  is  solely  the 
affection  of  the  subject  produced  by  the 
things  which  have  been  applied  to  it,  41. 
The  seme  of  touch  communicates  imme¬ 
diately  by  fibres  with  the  brain,  and  draws 
from  it  its  sensitive  and  active  life,  365. 
See  Sense.  To  touch  with  the  hand,  signi¬ 
fies  to  communicate,  220. 

Trachea,  382,  408. 

Transmission  of  the  love  of  evil  from 
parents  to  their  children,  269. 

Trees  and  Shrubs.  How  they  are  pro¬ 
duced,  346.  There  are  in  them  degrees  of 
both  kinds,  225.  Streams  of  effluvia  ema¬ 
nate  unceasingly  from  them,  293. 

Trine. — In  every  thing  of  which  any 
thing  can  be  predicated  there  is  a  trine, 
which  is  called  end,  cause,  and  effect,  209, 
154,  167-172,  296-301. 

Trinity,  the,  in  the  Lord,  is  called  The 
Father,  Son,  and  Holy  Spirit;  the  Divine 
Itself  is  called  the  Father;  the  Divine 
Human  the  Son  ;  and  the  Divine  Proceed¬ 
ing,  the  Holy  Spirit,  146. 

Truth. — All  that  proceeds  from  wisdom 
is  called  truth,  31.  The  truth  is  no  other 
than  the  form  of  the  affection  which  be¬ 
longs  to  the  love,  411.  Truth  belongs  to 
the  understanding,  406,  410.  All  truths 
belong  to  spiritual  light,  253. 

Truths,  apparent,  are  appearances  accord¬ 
ing  to  which  each  may  think  and  speak, 
but  when  they  are  received  as  real  truths, 
they  become  falsities  and  illusions,  108. 

197 


Turn,  to, — The  antrels  continually  turn 
their  faces  towards  the  Lord,  129-134.  All 
their  interiors,  both  of  the  mind  and  body, 
are  turned  towards  the  Lord  as  a  sun,  185- 
139.  Every  spirit,  whatever  be  his  quality, 
turns  himself  towards  his  ruling  love,  MO¬ 
MS. 

Tyre,  in  the  Word,  signifies  the  Church 
as  to  the  knowledges  of  good  and  truth. 
325. 

Ultimate,  the,  of  each  series,  which  is 
use,  action,  work,  and  exercise,  is  the  com¬ 
plement  and  continent  of  all  the  prior  prin¬ 
ciples,  215.  Every  ultimate  consists  of 
prior  things,  and  these  of  their  first,  203. 
Every  ultimate  is  inclosed  in  a  covering, 
and  is  thereby  distinct  from  its  priors,  278, 
In  every  ultimate  there  are  discrete  de¬ 
grees  in  simultaneous  order,  207,  208.  De¬ 
grees  of  altitude  in  their  ulti males  are  in 
fulness  and  in  power,  217-221.  The  spir¬ 
itual  ultimate  separated  from  its  higher 
principles  operates  evil  uses,  345.  All 
things  of  the  mineral  kingdom  are  ulti- 
mates,  65.  See  Primaries  and  Mediates. 

Understanding,  the,  is  the  receptacle  of 
wisdom,  360;  and  of  intelligence,  430.  It 
is  an  organic  form,  or  a  form  organized 
from  the  purest  substances,  373.  It  is  the 
light  from  which  love  sees,  406,  96.  It 
may  be  in  spiritual  light,  though  the  will 
may  not  be  in  spiritual  heat.  244.  It  does 
not  conduct  the  will,  but  only  teaches  ana 
shows  it  the  way,  244.  It  does  not  conjoin 
itself  to  the  will,  but  the  will  conjoins  it¬ 
self  to  it,  410.  It  corresponds  to  the  lungs, 
382-3S4.  See  Will  and  Thought. 

Union  in  One,  whence  it  proceeds,  15. 
Union  of  love  with  wisdom,  and  of  wisdom 
with  love,  35-37  ;  of  spiritual  heat  with 
spiritual  light,  and  vice  versa,  99.  Kecipro- 
cal  union  makes  unity,  35. 

Unity. — Reciprocal  union  makes  unity, 
35. 

Universal,  the,  of  all  things  is  love  and 
wisdom,  28. 

Universe,  the,  in  general  has  been  di¬ 
vided  into  two  worlds,  the  one  spiritual 
and  the  other  natural,  163.  The  universe 
considered  as  to  uses,  is  the  image  of  God, 
64,  169.  All  things  in  the  universe  are 
recipients  of  the  Divine  Love  and  Wisdom 
of  God-Man,  55.  Every  thing  which  ex¬ 
ists  in  the  universe  has  a  correspondence 
with  every  thing  in  man,  52.  See  the  Con¬ 
tents,  Part  4. 

Ureters. — Why  there  are  two,  384.  That 
on  the  right  corresponds  to  the  good  of 
truth,  and  that  on  the  left  to  the  truth  of 
good,  3S4. 

Uses. — Those  things  are  called  uses 
which,  proceeding  from  the  Lord,  are  by 
creation  in  order,  298,  307,  316,  335,  336. 
All  uses  which  are  the  ends  of  creation  are 
in  forms,  307.  The  use  is  as  the  soul,  and 
the  form  of  use  as  the  body,  310.  Use  cor¬ 
responds  to  good,  and  its  form  to  truth,  409. 
All  uses  are  produced  by  the  Lord  through 
ulti  mates,  310.  Every  use  in  the  created 


THE  DIVINE  LOVE  AND  WISDOM. 


universe  corresponds  to  the  uses  of  man, 
298.  Evil  uses  have  not  been  created  bv 
the  Lord,  but  they  are  produced  from  hell, 
336-348.  All  uses  which  are  evil  uses  are 
in  hell,  and  all  those  which  are  good  uses 
are  in  heaven,  339.  All  goods  which  exist 
in  act  are  named  good  uses,  and  all  evils 
which  exist  in  act  are  named  evil  uses,  336. 
How  man  may  know  whether  the  uses  he 
performs  are  spiritual,  or  merely  natural, 
426.  To  perform  uses,  is  to  act  with  sin¬ 
cerity,  uprightness,  and  fidelity  in  the  work 
which  pertains  to  the  office  which  we  fill, 
431.  See  65-68  ;  and  the  Contents ,  Parti. 

Uterus. — Formation  of  man  in  the  ute¬ 
rus,  6,  365,  400.  ■  State  of  the  infant  in  the 
uterus,  407,  410.  The  uterus  is  to  the  child 
what  the  earth  is  to  the  vegetable  seed,  316. 

Vacuum,  a,  is  nothing,  873,  299.  Con¬ 
versation  of  angels  with  Newton  concern¬ 
ing  a  vacuum,  82. 

Vapors. — Action  which  they  produce  on 
the  blood,  420. 

Variety. — Whence  proceeds  the  variety 
of  all  things  in  the  created  universe,  300, 
155.  Variety  of  things  in  general,  and  also 
of  things  in  particular,  155'.  The  varieties 
of  love  are  indefinite,  368.  Varieties  pre¬ 
sent  an  image  of  the  infinite  and  eternal, 
318.  Variety  obscures,  228. 

Vegetable  Kingdom. — Forms  of  uses  in 
that  kingdom,  314.  Eelation  to  man  in 
each  .  .nd  every  thing  of  the  vegetable  king¬ 
dom,  61. 

Vegetables. — Whence  they  have  origi¬ 
nated,  and  how  they  are  produced,  340, 
346,  351.  There  are  in  them  degrees  of 
both  kinds,  225.  Wonders  which  their 
production  presents,  60,  61,  340.  Streams 
of  effluvia  flow  constantly  from  vegetables, 
293..  The  vegetables  which  appear  in  the 
spiritual  world  are  pure  correspondences, 
339. 

Vegetation. — How  produced,  314. 

Veins,  399,  400,  408,  420.  Vena  Cava, 
405,  412,  413,  415.  Bronchial  veins,  405, 
407,  413.  Pulmonary  veins,  405,  407,  412, 
413,  420.  Veins  correspond  to  the  affec¬ 
tions,  and  in  the  lungs  to  the  affections  of 
truth,  412,  420. 

Ventricles  of  the  heart,  why  there  are 
two,  384,  409.  That  on  the  right  corre¬ 
sponds  to  the  good  of  truth,  and  that  on 
the  left  to  the  truth  of  good,  384.  Eight 
ventricle,  405.  Left  ventricle,  401, 405,  420. 

Vertebrae,  408. 

Vessels  of  the  heart,  207,  399,  400,  412. 
The  blood-vessels  of  the  heart  in  the  lungs 
correspond  to  the  affections  of  truth,  405. 
The  air-vessels  of  the  lungs  correspond  to 
perceptions,  412. 

Viscera,  207,  370,  373,  376,  377,  384,  385, 
400,  401,  408,  410.  Their  composition,  190. 
The  more  interiorly  the  viscera  are  regard¬ 
ed,  the  greater  are  the  wonders  therein 
discovered,  and  perfections  according  to 
discrete  degrees,  201. 

Visible  Things,  the,  in  the  created  uni¬ 
verse  testify  that  nature  has  not,  and  can- 

198 


j  not  produce,  anything,  but  that  the  Divine 
has  produced  and  produces  every  thing 
from  Himself,  through  the  spiritual  world, 
349-357. 

Vivification. — Why  it  is  said  to  be  effect¬ 
ed  by  the  spirit  of  Jehovah,  100. 

Waters  are  intermediate  powers,  173. 
In  the  spiritual  world  there  are  waters,  as 
well  as  in  the  natural,  but  they  are  spirit¬ 
ual.  173-178. 

Wats  in  the  spiritual  world,  145. 

Weeks,  in  the  Word,’ signifies  states,  73. 

West,  in  the  Word,  signifies  love  to¬ 
wards  the  Lord  decreasing,  121.  In  the 
spiritual  world,  those  who  are  in  an  infe¬ 
rior  degree  of  love  are  in  the  west,  21. 

Whole,  the,  exists  from  the  parts,  and 
parts  subsist  from  the  whole,  367. 

Will,  the,  is  the  receptacle  of  love,  360. 
It  is  the  entire  man,  even  as  to  his  form, 
403.  The  will  and  understanding  are  dis¬ 
tinct  from  each  other,  like  love  and  wis¬ 
dom,  361.  They  are  substance  and  form, 
and  not  abstractions  ;  they  do  not  exist  out 
of  their  subjects,  which  are  substances, 
but  they  are  the  states  of  those  subjects, 
209,  42.  They  are  organic  forms,  or  forms 
organized  of  the  purest  substances,  373. 
They  are  so  created  that  they  may  be  dis¬ 
tinctly  two,  but  still  may  act  as  one  in 
every  operation  and  sensation,  395-397. 
The  will  conducts  the  understanding,  and 
makes  it  act  as  one  with  it,  244.  The  will 
corresponds  to  the  heart,  378.  See  the 
Contents ,  Part  5. 

Wind. — Why  man  believes  that  the  soul 
or  spirit  is  a  wind,  or  something  aerial, 
like  the  breath  of  the  lungs,  383. 

Winter,  in  the  Word,  signifies  the  end 
of  the  Church,  73. 

Wisdom  is  the  existere  of  life,  derived 
from  its  esse,  14,  358,  368.  It  is  nothing 
but  the  form  of  love,  for  love  makes  itself 
seen  and  known  by  wisdom,  358.  It  pro¬ 
ceeds  from  love,  and  is  its  form,  868.  It 
is  the  cause  of  which  love  is  the  end,  and 
use  the  effect,  241.  It  does  not  produce 
love,  but  teaches  how  man  ought  to  live, 
and  the  way  in  which  he  ought  to  walk, 
244.  "Wisdom  without  love  is  like  an  ex¬ 
istere  without  an  esse ;  it  is  like  the  light 
of  winter,  139.  It  is  the  part  of  wisdom 
to  do  good  from  the  affection  of  good,  428. 
See  the  Contents ,  Part  5.  See  also  Love. 

Wise. — He  is  called  wise  in  the  Word 
who  does  works,  220.  Man  will  be  judged, 
not  by  the  wisdom  of  his  speech,  but  by 
his  life,  418. 

Wolves. — Whence  they  have  originated, 
339. 

Wonders. — By  the  wonders  which  he 
sees  in  nature,  every  one  may  confirm  him¬ 
self  in  favor  of  the  Divine,  if  lie  will,  351- 
356.  Wonders  which  the  instincts  of  ani¬ 
mals  present,  60. 

Word,  the. — Why  the  Lord  is  called  the 
Word,  221.  In  the  Word  are  three  senses, 
according  to  the  three  degrees — the  celes* 
tial,  spiritual,  and  natural,  221. 


END  EX. 


Word. — In  each  word  of  2  languaa  3  there 
is  sound,  articulation,  nnd«en.se,  2?u.  Ev¬ 
ery  expression  in  the  Word  contains  a  spir¬ 
itual  meaning,  which  is  of  Divine  Wisdom, 
and  a  celestial  meaning,  which  is  of  Divine 
Love,  2S0. 

Work. — In  every  Divine  work  there  is  a 
union  of  love  and  wisdom,  36. 

Works. — All  things  which  pertain  to  the 
three  degrees  of  the  natural  mind  are  in-  , 
eluded  in  works,  277-2S1.  From  the  works  1 
of  man  we  judge  of  the  thought  of  his  will, 
215.  The  all  of  charity  and  faith  is  in 
works,  214,  215,  220.  Hence  the  reason 
why  works  are  so  frequently  commanded 
in  the  Word,  215,  220. 

World. — There  are  two  worlds,  the  spir¬ 
itual  and  the  natural,  S3,  163.  Similar  as 
to  their  external  face,  they  are  entirely  dif¬ 
ferent  as  to  their  internal  face,  163,  173. 
They  are  so  distinct  that  they  have  nothing 
in  common  between  them — they  communi¬ 
cate  only  by  correspondences,  S3.  In  the 
spiritual  world  are  all  things  which  exist 
in  the  three  kingdoms  of  the  natural  world, 
52,  321.  All  these  things  are  correspond- 
suces,  and  exist  according  to  the  affections 


of  angels  and  spirits,  and  according  tr.  *h 2 
thoughts  thence  derived,  322.  The  ip  rit¬ 
ual  world  is  where  man  is,  and  not.  at  all 
removed  from  him,  92.  Every  mat  at  to 
the  interiors  of  his  mind  is  in  the  sq  irituai 
world  in  the  midst  of  spirits  and  j  ngels, 
92.  By  the  spiritual  world  is  uuds  'stood 
heaven  and  hell,  339  ;  also  the  world  of 
spirits,  140. 

World  of  Spirits,  the,  is  in  tn«  midst 
between  heaven  and  hell,  140.  Eve  ry  man 
after  death  comes  into  this  world_  which 
forms  a  part  of  the  spiritual  world,  )  10. 

Worms,  noxious,  whence  they  originate, 
341,  342,  339.  Marvellous  transformation 
of  worms,  354.  Silk-worms,  61,  356. 

Write,  to. — There  are  those  who  can 
think  and  speak  well,  and  yet  not  write 
well;  the  reason  why,  361. 

Writing. — There  is  nothing  in  spiritual 
writing  similar  to  natural  writing,  except 
the  letters,  each  of  which  contains  a  com¬ 
plete  sense,  295.  These  two  writings  com¬ 
municate  only  by  correspondence,  306. 

Zenith. — Why  in  the  spiritual  world 
sun  never  appears  in  the  zenith,  105. 


Date  Due 


